v. Jo FieLp Museum or Natura History 
Wd “! PUBLICATION 180 
ANTHROPOLOGICAL SERIES Vor. XIV, No. 1 


TRADITIONS OF THE TINGUIAN 


A STUDY IN PHILIPPINE FOLK-LORE 


BY 5 
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Fay-Coorer Cote %©% 


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GEORGE A. DORSEY 
Curator, Department of Anthropology 


CHICAGO 
1915 


Fiztp Museum or Natura. HIstory 
PUBLICATION 180 


ANTHROPOLOGICAL SERIES VoL. XIV, No. 1 


TRADITIONS OF THE TINGUIAN 


A STUDY IN PHILIPPINE FOLK-LORE 


BY 


Fay-Cooper CoLe 
Assistant Curator of Malayan Ethnology 


The R. F. Cummings Philippine Expedition 


GEORGE A. DorRsEY 
Curator, Department of Anthropology 


CHICAGO 
1915 


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Vv. 14 
MO.l 


CONTENTS 


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PREFACE 


The following myths were collected by the writer in 1907-8 during 
a stay of sixteen months with the Tinguian, a pagan tribe of northwestern 
Luzon in the Philippines. The material, for the most part gathered in 
texts, was partially translated in the Islands, while the balance was 
worked over during a brief visit to America in 1909. In this task I was 
assisted by Dumagat, a full blood Tinguian, who accompanied me. 

While not, in all cases, giving a literal rendering, I have endeavored 
to follow closely the language of the story-tellers rather than to offer a 
polished translation. In some cases, where it was impossible to record 
the tales when heard, only the substance was noted, a fact which will 
account for the meagerness of detail evident in a few of the stories. 

The Tinguian tribe numbers about twenty thousand individuals, 
most of whom are found in the sub-province of Abra, and in the moun- 
tains of Ilocos Sur and Norte. Their material culture, beliefs, and 
ceremonials are quite uniform and exceedingly complex. It is my inten- 
tion to publish a study of this people in the near future, but realizing 
that it will be quite impossible for readers unacquainted with Tinguian 
life to understand many references in the tales, I have added such foot 
notes as will enable them to grasp the meaning of certain obscure pas- 
sages. 

In the introduction, an attempt has been made to bring together the 
culture of the people as it appears in the myths, and to contrast it with 
present day conditions and beliefs. In this way we may hope to gain a 
clearer insight into their mental life, and to secure a better idea of the 
values they attach to certain of their activities than is afforded us by 
actual observation or by direct inquiry. It is also possible that the 
tales may give us a glimpse of the early conditions under which this | 
people developed, of their life and culture before the advent of the 
European. \ 

It should be noted at the outset that no attempt is here made to 
reconstruct an actual historical period. As will appear later, a part of 
the material is evidently very old; later introductions — to which ap- 
proximate dates may be assigned — have assumed places of great im- 
portance; while the stories doubtless owe much to the creative imagina- 
tions of successive story-tellers. 

A comparison of these tales with the folk-lore of neighboring tribes 


3 


4 TRADITIONS OF THE TINGUIAN 


would be of greatest value, but unfortunately very little material for 
such a study is available. Under the circumstances it has seemed best 
to defer the attempt and to call attention in the footnotes to striking 
similarities with other fields. 

In the main these tales are so closely associated with the religious 
beliefs of the present day that it is unlikely they will be found, in any- 
thing approaching their present form, outside the districts dominated 
by this tribe. Nevertheless, isolated incidents corresponding to those 
of neighboring peoples or even of distant lands occur several times. 

Observation has led me to the belief that the religious organization 
and ceremonies of the Tinguian have reached a higher development than 
is found among the neighboring tribes, and that this complexity decreases 
as we penetrate toward the interior or to the south. If this be true, it 
seems evident that the tales based on or associated with them must 
likewise grow weaker as we go from Abra. 

I wish here to acknowledge my indebtedness to Dr. Franz Boas 
and Dr. Berthold Laufer, whose interest and suggestions have been of 
greatest value in the preparation of the material for publication; also to 
express my gratitude to the late Robert F. Cummings, under whose 
liberal endowment the field work was carried on. His constant interest 
made possible the gathering of the extensive Philippine collections now 
in the Museum, and it is a matter of deep regret that he did not live 
to see all the results of his generosity made available to the reading 
public. 

- Fay-Cooper Cote, 


Assistant Curator of Malayan Ethnology. 
CHICAGO, JANUARY, IQI5. 


a 


TRADITIONS OF THE TINGUIAN 
A STUDY IN PHILIPPINE FOLK-LORE 


INTRODUCTION 


For the purposes of our study, the tales have been roughly divided 
into three parts. The first, which deals with the mythical period, con- 
tains thirty-one tales of similar type in which the characters are for the 
most part the same, although the last five tales do not properly fit into 
the cycle, and the concluding story of Indayo is evidently a recent ac- 
count told in the form of the older relations. 

In the second division are the ritualistic and explanatory myths, the 
object of which seems to be to account for the origin of or way of con- 
ducting various ceremonies; for the belief in certain spirits and sacred 
objects; for the existence of the sun, moon, and other natural phenomena; 
for the attainment of fire, food plants, birds and domestic animals, as 
well as of magical jars and beads. Here it should be noted that some of 
the most common and important beliefs and ceremonies are, so far as is 
known, unaccompanied by any tales, yet are known to all the popula- 
tion, and are preserved almost without change from generation to gen- 
eration. 

Division three contains the ordinary stories with which parents 
amuse their children or with which men and women while away the 
midday hours as they lounge in the field houses, or when they stop on 
the trail to rest and smoke. 

None of the folk-tales are considered as the property of the tellers, 
but only those of the third division are well known to the people in gen- 
eral. Those of the first section are seldom heard except during the dry 
season when the people gather around bonfires in various parts of the 
village. To these go the men and women, the latter to spin cotton, the 
former to make fish nets or to repair their tools and weapons. In such 
a gathering there are generally one or more persons who entertain their 
fellows with these tales. Such a person is not paid for his services, but 
the fact that he knows “the stories of the first times’? makes him a wel- 
come addition to the company and gives him an enviable position in the 
estimation of his fellows. 

The purely ritualistic tales, called diams, are learned word by word 


5 


6 TRADITIONS OF THE TINGUIAN 


by the mediums,' as a part of their training for their positions, and are 
only recited while an animal is being stroked with oil preparatory to its 
being sacrificed, or when some other gift is about to be presented to the 
superior beings. The writer has recorded these diams from various 
mediums in widely separated towns and has found them quite uniform 
in text and content. The explanatory tales were likewise secured from 
the mediums, or from old men and women who “know the customs.” 
The stories of the last division are the most frequently heard and, as 
already indicated, are told by all. It is evident even to the casual reader 
that these show much more evidence of outside influence than do the 
others; some, indeed, appear to have been recently borrowed from the 
neighboring christianized Ilocano.’ 


TALES OF THE MYTHICAL PERIOD 


RECONSTRUCTION OF THE CuLTURE. — In the first division certain 
actors occur with great frequency, while others always take the leading 
parts. These latter appear under a variety of names, two or more titles 
often being used for the same individual in a single tale. To avoid 
confusion a list of the fourteen principal actors and their relationships 
are given in the accompanying table. It will appear that there are 
some conflicts in the use of names, but when it is realized that the first 
twenty-six myths which make up the cycle proper were secured from 
six story tellers coming from four different towns, the agreement rather 
than the disagreement is surprising. As a matter of fact there is quite 
as much variation between the accounts of the same narrator as between 
those gathered from different towns. 


TABLE OF LEADING CHARACTERS® 


I. Aponitolau. Son of Pagatip4nan d'* and Langa-an 9 * of Kada- 
layapan; is the husband of Aponibolinayen. Appears under the 


1Men or women through whom the superior beings talk to mortals. During 
ceremonies the spirits their bodies and govern their language and actions. 
When not engaged in their calling, the mediums take part in the daily activities of 
the village. 

2 See page 29. 

8 The initial portion of some of these names is derived from the respectful term 
apo—‘‘sir,” and the attributive copulate mi; thus the original form of Aponitolau 
probably was Apo ni Tolau, literally ‘‘Sir, who is Tolau.’’ However, the story-tellers 
do not now appear to divide the names into their component parts, and they fre- 
quently corrected the writer when he did so; for this reason such names appear in 
the text as single words. Following this explanation it is possible that the name 
Aponibolinayen may be derived from Apo ni bolan yan, literally “Sir (mistress) who 
is place where the moon”’; but bolan generally refers to the space of time between the 
phases of the moon rather than to the moon itself. The proper term for moon is 
Sinag, which we have seen is the mother of Gaygay6ma—a star,— and is clearly 
differentiated from Aponibolinayen. 

‘o—male. %—female. 


INTRODUCTION 7 


following names: (a) Ligi, (b) Albaga of Dalaga, (c) Dagdaga- 
lisit, (d) Ingiwan or Kagkagdkag, (e) Ini-init, (f) Ling-giwan, (g) 
Kadayadawan, (h) Wadagan, (i) Awig (?) 

II. Aponigawani. Sister of Aponitolau and wife of Aponibalagen. 

III. Aponibolinayen. Daughter of Pagbokd4san! ¢' and Ebang 2 of 
Kaodanan. Wife of Aponitolau. 
Appears as (a) Ayo, (b) Dolimd4man (?). 

IV. Aponibalagen. Brother of Aponibolinayen, and husband of 
Aponigawani; also appears as Awig. 

V. Kanag. Son of Aponitolau and Aponibolinayen. Appears as 
(a) Kanag kabagbagowan, (b) Balokanag, (c) Dumanau, (d) 
Ilwisan, (e) also at times is identified with Dumalawi, his brother. 

VI. Dapilisan, wife of Kanag. 
VII. Dagol4yan. Son of Aponibalagen and Aponigawani. Also 
appears as Dondonydn of Bagonan — the blood-clot child. 
VIII. Alokotén. An old woman who acts as a medium. Her home is 
at Nagbotobotan, where the rivers empty their waters into the 
hole at the edge of the world. 
IX. Gawigawen 6’. A giant who owns the orange trees of Adasin. 
X. Giambélan co. A ten-headed giant. 
XI. Gaygayéma. A star maiden who marries Aponitolau. The 
daughter of Bagbagak "a big star,— and Sinag 2 , the moon—. 
XII. Tabyayen. Son of Aponitolau and Gaygayéma. Half brother 
of Kanag. 
XIII. Kabkabaga-an. A powerful female spirit who falls in love with 
Aponitolau. 
XIV. Asibowan. The maiden of Gegendwan, who is related to the 
spirit Kaboniyan. The mistress of Aponitolau. 

In consequence of modern rationalism there is a tendency on the 
part of a considerable number of the Tinguian to consider these tales 
purely as stories and the characters as fictitious, but the mass of the 
people hold them to be true and speak of the actors as “‘the people who 
lived in the first times.” For the present we shall take their point of 
view and shall try to reconstruct the life in “‘the first times” as it appears 
in the tales. 

The principal actors live in Kadalayapan and Kaodanan,? towns 
which our chief story teller— when trying to explain the desire of 
Kanag to go down and get fruit — assures us were somewhere in the air, 


1 Occasionally the storytellers become confused and give Pagbokdsan as the father 
of Aponitolau. 

2 The town of Natpangdn is several times mentioned as though it was the same 
as Kaodanan. 


8 TRADITIONS OF THE TINGUIAN 


above the earth (p. 141).1 At other times these places are referred to as 
Sudipan — the term by which spirits are supposed to call the present 
earth — while the actors are referred to as Ipogau — the spirit name for 
Tinguian. Whatever its location it was a place much like the present 
home of this people. The sky, the chief abode of spirits and celéstial 
bodies, was above the land, and the heroes of the tales are pictured as 
ascending to visit the upper realms. The trees, plants, and animals 
were for the most part those known to-day. The ocean appears to have 
been well known, while mention is made of some places in Luzon, such 
as Dagopan and San Fernando in Pangasinan with which the people of 
to-day are not at all familiar (p. 89, 168). 

We learn that each village is situated near to a river or waterway 
by the banks of which shallow wells are dug, and there we find the wom- 
en gathering under the shade of the trees, dipping up water to be car- 
ried to their homes, washing and combing their hair, and taking their 
baths (p. 48). They seldom go singly, for enemies are apt to be near, 
and unless several are in the company it will be impossible to spread the 
alarm and secure help in case of attack (p. 43). 

Leading up from the spring to the village are bamboo poles on which 
the heads of enemies are displayed (p. 43). | In cases where the warriors 
have been especially successful these trophies may surround the whole 
settlement (p. 76). About thetownis a defensive wall, generally of bam- 


boo, but in some cases made up entirely of gigantic snakes (p. 43). — 


Within this inclosure are many houses. The bamboo floors are raised 
high above the ground, while the thatching is of grass. Ladders lead up 
to little porches, from which doors open into the dwellings. At least 
part of the houses have a cooking room in addition to that used by 
the family, while structures containing a ninth room are several times 
mentioned (pp. 43, 52, 85). 

In one corner of the living room is a box containing blankets, above 
which are pillows and mats used by members of the household and 
guests; an iron caldron lies on the floor, while numerous Chinese jars 
stand about. A hearth, made up of a bed of ashes in which stones are 
sunk, is used for cooking. Above it is a bamboo food hanger, while near 
by stand jars of water and various cooking pots. Food baskets, coco- 
nut shell cups, and dishes, and a quantity of Chinese plates appear when 
the meal is served, while the use of glass is not unknown. Cups of gold, 
wonderful jars, and plates appear at times, but seem to be so rare as to 
excite comment (pp. 33, 98, 102, 105). 


1Only the most important references found in the texts are given here. For a 
fuller list see the index. 


INTRODUCTION 9 


’ Scattered through the village are numerous small buildings known as 
balaua (p. 43), which are erected for the spirits during the greatest of 
the ceremonies, and still inside the enclosure are the rice drying plots and 
granaries, the latter raised high above the ground so as to protect their 
contents from moisture (pp. 150). 

About the town pigs and chickens roam at will, while half-starved 
hunting dogs prowl about below the kitchens and fight for morsels which 
drop from above (p. 99). Carabao are kept and used as food (p. ror), 
but in the cycle proper no mention is made of using them as work 
animals. Game, especially deer and wild chickens, and fish are added 
to the domestic supply of food (p. 80), but the staple appears to be 
mountain rice. Beans, coconuts, oranges, sugar cane, betel-nuts, and 
tobacco are also cultivated (pp. 33, 107, 121, 138). 

Clothing is scanty but nevertheless receives much attention. The 
poorest of the men wear clouts of banana leaf, and the women, when in 
danger of capture, don skirts of bark; but on most occasions we find the 
man wearing a colored cotton clout, above which is a bright belt of the 
same material, while forceremonies he may addashort coat or jacket. A 
headband, sometimes of gold, keeps his long hair in place, and for very 
special events he may adorn each hair with a golden bead (pp. 74, 76, 
81). 

The cotton skirts of the women reach from the waist to the knees; 
the arms are covered with strands above strands of beads, while strings 
of agate beads surround the neck or help to hold the hair in place. To 
the real hair is often added a switch which appears to be valued highly 
(p. 89). Ornaments of gold adorn the ears, and finger rings of the same 
metal are several times mentioned (pp. 39, 43, 124). 

The tales afford us a glimpse of the daily life. In the early morning 
the chilly mountain air drives the people from their mats to the yard, 
where they squat about the fires (p. 132). As it becomes light, part of 
the women begin pounding out the rice from its straw and husks (p. 144), 
while others depart for the springs to secure water (p. ror). In planting 
time husband and wife trudge together to the fields, where the man 
plants the seeds or cuttings, and his wife assists by pouring on water 
(p. 107). In midday, unless it is the busy season, the village activities 
are practically suspended, and we see the balaua filled with men, asleep 
or lounging, while children may be playing about with tops or disk-like 
lipi seeds (p. 139). As it becomes cooler, the town again takes on life; 
in the houses the women weave blankets or prepare food, the older women 


1 The only possible exception to this statement is the mention of a carabao sled 
on p. 150, and of Aponitolau and Aponibolinayen riding on a carabao p. 51. 


Io TRADITIONS OF THE TINGUIAN 


feed the chickens and pigs (p. 93), while the workers from the fields, or 
. hunters with their dogs and game, add to the general din and excite- 
ment (p. 80). When night comes on, if it be in the dry season, bonfires 
_ spring up in different parts of the village, and about them the girls and 
women gather to spin. Here also come the men and boys, to lounge and 
talk (p. 117). A considerable portion of the man’s time is taken up in 
preparation for or actual participation in warfare (p. 74). We have al- 
ready seen that the constant danger of enemies makes it advisable for 
the women to go in parties, even to the village spring. One tale informs 
us of a girl who is left alone to guard the rice field and is promptly killed 
by the alzado;' another states that “‘all the tattooed Igorot are enemies” 
(pp. 43, 155, 161). 

Revenge for the loss of relations or townspeople is a potent cause of 
hostile raids; old feuds may be revived by taunts; but the chief incentive 
appears to be the desire for renown, to be known as ‘‘a man who goes to 
fight in the enemies’ towns” (pp. 90, 59). 

Warriors sometimes go in parties, sometimes alone, but generally in 
couples (p. 67). At times they lie in ambush and kill young girls who 
go for water, or old men and women who pass their hiding place (p. 97). 
Again they go out boldly, armed with shield, spear, and headaxe; they 
strike their shields as they go and announce their presence to the enemy 
(p. 103). In five of the tales the heroes challenge their opponents and 
then refuse to be the first to use their weapons. It is only when their 
foes have tried in vain to injure them that they enter the conflict. In 
such cases whole towns are wiped out of existence and a great number of 
heads and a quantity of jars and other booty is sent back to the towns 
of the victors (p. 104). Peace is restored in one instance by the payment 
of a number of valuable jars (p. 91). 

Upon the return of a successful war party, the relatives meet them at 
the gate of the town and compel them to climb the sangap;? then invita- 
tions are sent out to friends and relatives in neighboring towns to come 
and aid in the celebration of the victory (p. 140). When they arrive at 
the entrance of the village they are met by the townspeople, who offer 
them liquor and then conduct them to the houses where they feast and 
dance to the music of gansas (p. 126).* Finally the captured heads are 
stuck on the sagang* and are placed by the gate, the spring, and, if suffi- 


1 A term applied to any of the wilder head-hunting tribes. 


* Ladders are placed on each side of the town gate and are inclined toward one 
another until they meet at the top. Returning warriors enter the village by climbing 
up the one and descending the other, never through the gate. 


’ Copper gongs. 
* Sharpened bamboo poles which pass through the foramen magnum. 


INTRODUCTION II 


cient in number, surround the town (p. 140). Taking the heads of one’s 
neighbors does not appear to be common, yet cases are mentioned where 
visitors are treacherously killed at a dance (pp. 78, 83). 

The use of poison! is twice mentioned. In one case the victims are 
killed by drinking liquor furnished by the father of the girl about whose 
head they are dancing (pp. 148, 156). 

Bamboo spears appear to be used, but we are explicitly told that they 
fought with steel weapons, and there are frequent references to head- 
axes, spears, and knives (pp. 65, 76, 120). 

Marriage appears generally to be negotiated by the mother of the 
youth at his suggestion (p. 128). At times both his parents go to the 
girl’s home, and after many preliminaries broach the subject of their 
mission (p. 128). The girl’s people discuss the proposition, and if they 
are favorable they set a day for the pakdlon — a celebration at which 
the price to be paid for the bride is decided upon (p. 49). The parents 
of the groom then return home after having left some small present, such 
as a jar or an agate bead, as a sign of engagement (p. 128). The pa- 
kdlon is held a few days later at the girl’s home, and for this event her 
people prepare a quantity of food (p. 72). On the agreed day the 
close friends and relatives of both families will assemble. Those who 
accompany the groom carry jars and pigs, either in part payment for 
the bride, or to serve as food for the company (pp. 72, 128). The first 
hours are spent in bargaining over the price the girl should bring, but 
when this is settled a feast is prepared, and then all indulge in danc- 
ing the tadek (p. 59).* When the payment is made a portion is distri- 
buted among the girl’s relatives (pp. 72, 74), but her parents retain 
the greater part for themselves.* The groom cannot yet claim his bride, 
although in one case he is allowed to take her immediately after the pa- 
kdlon by making a special payment for the privilege (p. 74). A few 
nights later the groom goes to the girl’s home carrying with him an 
empty jar with which he makes the final payment (p. 73). The cus- 
tomary rice ceremony® follows and he is then entitled to his bride 


1 This poison is placed in the food or drink. The use of poisoned darts or arrows 
seems never to have been known to this people. 

? A similar custom is found among the Kayan of Borneo. See Hose and Mc- 
DovuGa.L, Pagan Tribes of Borneo, Vol. II, p. 171 (London, 1912). 

* In this dance a man and a woman enter the circle, each holding a cloth. Keep- 
ing time to the music, they approach each other with almost imperceptible move- 
ments of feet and toes, and a bending at the knees, meanwhile changing the position 
of the cloths. This is varied from time to time by a few quick, high steps. For fuller 
tsp Syed see article by author in Philippine Journal of Sctence, Vol. III, No. 4, 
1908, p. 5 

4 The custom was formerly practised by the Ilocano. See Reyes, Folklore Fili- 
pino, p. 126 (Manila, 1899). 

5 See Philippine Journal of Science, Vol. III, No. 4, 1908, pp. 206, ff. 


12 TRADITIONS OF THE TINGUIAN 


(p. 73). Should the house or anything init break at this time, it fore- 
tells misfortune for the couple, hence precautions are taken lest such a 
sign should, by accident, be given (p. 60). 

In all but two cases mentioned the girl and her husband go to live 
with his people. In the first instance their failure to do so raises a pro- 
test; in the second, the girl’s parents are of much more importance than 
those of the groom, and this may explain their ability to retain their 
daughter (pp. 138, 159). 

When the bride reaches her future home, she sits on the bamboo floor 
with her legs stretched out in front of her. The slats which she covers 
are counted and a string of agate beads, equal in length to the combined 
width of the slats, is given to her. She now becomes a full member of the 
family and seems to be under the orders of her mother-in-law (p. 60). 

The tales give constant sanction for the marriage of near relatives. 
Dumanau, we are told, marries his cousin,! while we frequently meet with 
such statements as, ‘‘ We are relatives and it is good for us to be married,” 
or “They saw that they were related and that both possessed magical 
power, so they were married (p. 35).” It appears that a man may live 
with his sweetheart and have children by her, yet leave her, and, with- 
out reproach, marry another better fitted to be his wife (p. 54). He 
may also accept payment for a wife who has deserted him, apparently 
without loss of prestige (p. 64). No objection seems to be raised to a 
man having two wives so long as one of these is an inhabitant of the up- 
per world (p. 111), but we find Kanag telling his former sweetheart that 
he cannot marry her since he is now married to another (p. 138). Again, 
when two women lay claim to Aponitolau, as their husband, they under- 
go a test and the loser returns to her former home (p. 94). However, 
this rule does not prevent a man from having several concubines (p. 120). 
Gawigawen, we are told, is accompanied to a pakdlon by eighteen young 
girls who are his concubines (p. 59). 

Divorce is twice mentioned, but it seems to call out protest only from 
the cast off wife (pp. 63, 149). 

Closely associated with the celebration of a marriage seems to be a 
ceremony known as Sayang, during the progress of which a number of 
small structures — the largest known as balaua — are built. Judging 
by their names and descriptions, we are justified in considering them 
“‘spirit houses” as they are to-day. 

The details of the extended Sayang ceremony are nowhere given, but 
so much is made plain:— At its beginning many people pound rice, for 


1 The Tinguian do not have a classificatory system of relationship terms. The 
term kasinsin is applied alike to the children of mother’s and father’s brothers and 
sisters. 


INTRODUCTION 13 


use in the offerings and for food, and da-eng! is danced (p. 40). After 
the Libon? invitations are sent out, by means of betel-nuts covered with 
gold, to those whose presence is especially desired (p. 62). When the 
guests arrive at the village spring or gate they are offered food or drink, 
and then while they dance they are sprinkled with water or rice, after 
which all go up to the town (p. 41 note 2). A medium who knows the 
customs and desires of the spirits constructs a bamboo mat, which is 
known as talapitap, and on it offers food. To call their attention she 
frequently strikes the ground with the dakidak — split sticks of bamboo 
and lono* (p. 40). The guests are not neglected, so far as regards food, 
for feasting and dancing occupy a considerable portion of their time. 
The ceremonial dance da-eng! is mentioned, but the tadek* seems to be 
the one in special favor (pp. 41, 59). 

One tale tells us that the Sayang was held immediately following a 
head hunt; and another, that Aponitolau went out to get the head of an 
old man before he started this ceremony (pp. 69, 76); however, the 
evidence is by no means conclusive that it is related to warfare. 

On page 105 we are told that Kanag’s half sister is a medium, and the 
description of her method of summoning the spirits tallies with that of 
to-day. At the Sayang ceremony she is called to perform the Dawak,® 
with the assistance of the old woman Alokotan (p. 106). The Dawak is 
also held in order to stop the flow of blood from Aponitolau’s finger 
(p. 113). The only other ceremony mentioned is that made in order to 
find a lost switch (p. 91). 

Certain well-known customs are strongly brought out in our material. 
The first, and apparently most important, is the necessity of offering 
liquor and food, both to strangers and to guests (p. 58). Refusal is so 
keenly resented that in one instance a couple decline to allow their daugh- 
ter to marry a man whose emissaries reject this gift (p. 73). Old 
quarrels are closed by the tender of food or drink, and friendships are 
cemented by the drinking of basi® (p. 134). People meeting for the 
first time, and even friends who have been separated for a while, chew 
betel-nut together and tell their names and places of residence. We are 
repeatedly told that it is necessary to chew the nut and make known their 


1A sacred dance in which a number of men and women take part. It takes 
place only at night and is accompanied by the singing of the participants. 

? The night preceding the greatest day of the Sayang ceremony. 

3 Runo, a reed. 

“See p. 11, note 3. 

5 A short ceremony held for the cure of fever and minor ills. It also forms a 
part of the more extensive rites. 

* A sugar-cane rum. 


14 TRADITIONS OF THE TINGUIAN 


names, for “‘we cannot tell our names unless we chew,” and “‘it is bad for 
us if we do not know each other’s names when we talk.” A certain 
etiquette is followed at this time: old men precede the younger; people 
of the home town, the visitors; and men always are before the women 
(pp. 45, 133). The conduct of Awig when he serves liquor to the 
alzados tis that of to-day,i.e., the person who serves always drinks before 
passing it to others (p. 156). 

Certain other rules of etiquette or restrictions on conduct come out 
in the tales. We learn that it is not considered proper for a man to eat 
with the wife of another during his absence, nor should they start the 
meal before he comes in (p. 52). The master of a dance is deeply cha- 
grined and chides his wife severely, because she insists on dancing before 
he has invited all the others to take their turns (p. 70). Greediness is 
reproved in children and Aponitolau causes the death of his concubines 
whose false tales had led him to maltreat his wife (p. 116). Unfaithful- 
ness seems to be sufficient justification for a man to abandon his wife and 
kill her admirer (p. 78); but Kanag appears as a hero when he refuses to 
attack his father who has sought his life (p. 121). 

Of the ceremonies connected with death we learn very little except 
that the women discard their arm beads, the mourners don old clothing, 
and all wail for the dead (pp. 44, 90). Three times we are told that the 
deceased is placed on a ¢abalang, or raft, on which a live rooster is fastened 
before it is set adrift on the river. In the tales the raft and fowl are of 
gold, but this is surprising even to the old woman Alokotan, past whose 
home in Nagbotobotan all these rafts must go (p. 131). 

Up to this time in our reconstruction of the life of “the first times” 
we have mentioned nothing impossible or improbable to the present day 
Tinguian, although, as we shall see later, there are some striking differ- 
ences in customs and ideas. We have purposely left the description of 
the people and their practice of magic to the last, although their magical 
practices invade every activity of their lives, for it is here that the great- 
est variations from present conditions apparently occur. 

These people had intimate relations with some of the lesser spirits, 
especially with the liblibayan,” who appear to be little more than their 
servants, with the evil spirits known as banbanéyo, and with the alan? 
(p. 123). The alan, just mentioned, are to-day considered as deformed 
spirits who live in the forests: “They are as large as people but have 
wings and can fly; their toes are at the back of their feet and their fingers 
point backwards from their wrists.” ‘The several references to them in 


1 See p. 10, note I. 
2 Lesser spirits. 


INTRODUCTION 15 


the tales such as ‘‘ you alan girls whose toes on your feet turn out” indi- 
cate they were so considered in the first times (p. 161). Some of them 
are addressed as “you alan of the springs,”’ and in one instance a man 
dives down into the water where the alan live (p. 148), but in general 
their homes seem to be similar to but much finer than those of the people 
of Kadalayapan and Kaodanan. These spirits appear time after time 
as the foster mothers of the leading characters: Generally they secure 
a drop of menstrual blood, a miscarriage, or the afterbirth, and all un- 
known to the real parents, change them into children and raise them 
(p. 83). These foster children are pictured as living in houses of gold 
situated near springs, the pebbles of which are of gold or beads; the 
places where the women set the pots while dipping water are big plates 
or dishes, while similar dishes form the stepping stones leading up to the 
house. Articles of gold are found in the dwellings and valuable jars are 
numerous. When the true relationships of these children are established 
they always go to their blood parents, carrying with them these riches, 
which are a source of wonder and comment (pp. 43, 64). 

The people of Kadalayapan and Kaodanan have many dealings with 
the celestial bodies. The big star Bagbagak appears as the husband of 
Sinag — the moon — and father of the star maiden Gaygayéma, who, 
Aponitolau assures his wife, is a spirit. When this girl comes down to 
steal sugar-cane she takes off her star dress and appears as a beautiful 
maiden; she becomes enamored with Aponitolau and takes him to the 
sky, where he lives with her. They havea child, who later marries in 
Kadalayapan and thereafter stays below. Upon the occasion when 
Aponitolau visits his first wife and fails to return to the sky at the ap- 
pointed time, a great company of stars are sent to fetch him, with orders 
to devour him if he refuses to obey (p. 109, ff.). 

In the first tale Aponitolau himself appears as “‘the sun,” “the man 
who makes the sun,” as “‘a round stone which rolls,” but when it is 
established that he is the son of a couple in Kadalayapan he apparently 
relinquishes his duties in the sky and goes to live in the village of his 
people. With him goes his wife Aponibolinayen, who had been carried 
above by a vine. While at his post in the heavens, Aponitolau is closely 
associated with the big star, whose duty it is to follow him in the sky. 
Again we are told that Aponitolau is taken up by the spirit Kabkabaga- 
an, whom he marries and by whom he has a son (p. 114). In some in- 


1 Like ideas occur in the folktales of British North Borneo. See Evans, Journal 
Royal Anthro. Inst., Vol. XLIII, 1913, p. 444. 

?In various guises the same conception is found in Europe, Asia, Africa, and 
Malaysia. See Cox, An Introduction to Folklore, p. 121 (London, 1904).— In an 
Igorot tale the owner Captures and marries the star maiden, who is stealing his rice. 
SEIDENADEL, The Language of the Bontoc Igorot, p. 491 ff. (Chicago, 1909). 


16 TRADITIONS OF THE TINGUIAN 


stances this hero and his son Kanag converse with thunder and light- 
ning, which appear at times not unlike human beings (p. 100); but in the 
eighth relation the two kinds of lightning are pictured as dogs who guard 
the town of Dona. 

These people enjoy unusual relations with inanimate things, and we 
find them conversing with spears and with jarg.’) In one case the latter 
appear to be pastured like animals, and surround Aponitolau when he 
goes to feed them with lawed? leaves and salt (p. 51). Weapons weep 
blood and oil when taken down for the purpose of injuring certain per- 
sons (p. 43). A nose flute, when played by a youth, tells him of his 
mother’s plight (p. 152), while a bamboo Jew’s harp summons the broth- 
ers of its owner (p. 162). Animals and birds are frequently in communi- 
cation with them: The hawk flies away and spreads the news of the 
fight at Adasirt®) (p. 90); at the bidding of Dalonagan a spider spins a 
web about the town (p. 124); and Aponitolau is enabled to fulfill the 
labors assigned him by the ten-headed giant only through the aid of 
spiders, ants, and flies (p. ror).4 During certain dances the water from 
the river flows over the town and fish come up and bite the feet of the 
dancers (p. 59). Crocodiles are left to guard the sister of Aponibalagen, 
and when they fail to explain their negligence they are whipped and sent 
away by their master (p. 87). A great bird is pleased with Aponitolau 
and carries him away ° toitshome, where it forces him to marry a woman 
it had previously captured (p. 92). In one instance an animal gives 
birth to a human child; a frog laps up the spittle of Aponitolau, and as 
a result becomes pregnant * and gives birth to a maiden who is taken 
away by the spirits (p. 105). Another account states that the three 
sons of Aponitolau and Aponibolinayen are born as pigs, but later 
assume human form (p. 116). Kanag becomes a snake when he tries to 
secure the perfume of Baliw4n, but is restored to human form when he 


rhe Dusun of Borneo have tales of talking jars. EVANS, Journal Royal 
Anthro. Inst., Vol. XLITI, 1913, PP: 426-427. See also CoLE and LAUFER, Chinese 
rosea in the Philippines (Pub. Field Museum of Nat. Hist., Vol. XII, No. 1, p. 11 &,, 
1912). 
2 Piper sp. 
3 Bagobo tales relate that in the beginning plants, animals, and rocks could talk | 
with mortals. See BENEDICT, Journal American Folklore, Vol. XXVI, 1913, p- 21. © 
4 Tales of animals who assist mortals are found in all lands; perhaps the best 


known to European readers is that of the ants which sorted the grain for Cinderella. “-—. 


See also Evans, Jour. Royal Anthro. Inst., Vol. XLII, 1913, p. 467, for Borneo; 
TAWwNEY’s Katha Sarit Sagara, pp. 361 ff., Calcutta, 1880, for India. 

5’ Fabulous birds of gigantic size, often known under the Indian term garuda, 
play an important part in the beliefs of the Peninsular Malays. 

6 A similiar incident is cited by BEZEMER (Volksdichtung aus Indonesien). Seealso — 
the Bagobo tale of the Kingfisher (BENEDICT, Jour. American Folklore, Vol. XXVI, 


1913, P- 53)- 


—_—— 


INTRODUCTION 17 


bathes in a magic well (p. 137). These and other mysterious happenings, 
many of which are not explained as being due to their own volition, 
befall them; thus Ingiwan, while walking, is confronted by an impassable 
hill and is compelled to cross the ocean, where he finds his future wife, 
but upon his return the hill has vanished (p. 86). In other instances 
the finger rings of people meeting for the first time exchange them- 
selves (p. 92). The headband of Ligi flies away without his knowledge 
and alights on the skirt of a girl who is bathing in the river. Asa result 
she becomes pregnant, and when the facts become known Ligi is recog- 


‘nized as the child’s father (p. 144). It seems probable that the superior 


powers are responsible for these occurrences, for in at least one instance 
the great spirit Kaboniyan steals a maiden and turns her into a flock of 
birds, who talk with and assist the owner of a rice field (p. 151). 

While they thus appear to be to a certain extent under the control of 
the spirits and to be surrounded by animals and inanimate things with 
human intelligence and speech, the people of these “‘first times” possess 
great power over nature: Time and space are annihilated, for at their 
will daylight comes at once (p. 150), or they are transported to a place 
in an instant (p. 92). At their command people appear: Kanag creates 
betel-nut trees, then cuts the fruit into bits, which he sows on the 
ground. From these come many people who are his neighbors, and one 
of whom he marries (p. 121). The course of nature is changed: A field 
is planted in an instant; the crops mature in a few days, and the grain 
and fruits take themselves to the store-house (p. 150). A strike-a-light 
turns into a hill which impedes pursuers! (p. 75), while a belt or head- 
axe serves as a ferry across a body of water (p. 84). A storm is called 
upon to carry a person or a building to a distance (p. 121), and a spring 
is created by killing an old man (p. 60). Prepared food appears at a 
word; a stick when cooked becomes a fish, and though it is repeatedly 
broken and served it always appears ready for service at meal time 
(p. 33); a small jar containing a single grain of rice supplies an abun- 
dance of food; another jar no larger than a fist furnishes drink for a 
company and still remains a third full; while a single earring fills a pot 
with gold* (pp. 47, 119, 123). 


1 The magic flight has been encountered in the most widely si ag parts of 

the globe, as, for instance, India and America. See Tawney, Katha Sarit ara, 

pp. 361, 367 ff. and notes, (Calcutta, 1880); WATERMAN, Jour. American F é, 

ol. XXVII, 1914, p. 46; REINHOLD K6u ER, Kleinere Schriften, Vol. I, pp. 171, 388. 

2 In the Dayak legend of Limbang, a tree springs from the head of a dead giant; 

its flowers turn to beads; its leaves to cloth; the ripe fruit to jars. See H. Linc 
Rota, The Natives of Sarawak and British North Borneo, Vol. I, p. 372. 

* Similar incidents are to be found among the Ilocano and Igorot; in Borneo; 

in Java and India. See Reves, Folklore Filipino, p. 34, (Manila , 1889); JENKS, 

The Bontoc Igorot, p. 202, (Manila, 1905); SEIDENADEL, The Language of the Bontoc 


18 TRADITIONS OF THE TINGUIAN 


Quite as easy as the creation of beings is the causing of sleep or death. 
All the people of a village are put to sleep at the will of a single person 
(p. 145) and Albaga — while still at a distance — causes the death of 
Aponibolinayen (p. 44). Ata word of command the spears and head- 
axes of the people of Kadalayapan and Kaodanan go out and kill great 
numbers of the enemy, and the heads and booty take themselves in or- 
derly fashion to towns of their new owners (pp. 66, 75). Many meth- 
ods of restoring the dead to life are employed; spittle is applied to the 
wounds, or the victim is placed in a magic well, but the common method 
is for the hero “‘to whip his perfume, ”l whereupon the dead follow his 
commands (pp. 152, 157). 

The birth of a child, to a woman of these times, is generally preceded 
by an intense itching between the third and last fingers, and when this 
spot is pricked the child pops out “like popped rice.”? Its growth is al- 
ways magical, for at each bath its stature increases by a span (p. 102). 
Within a few days the baby is a large child and then begins deeds of 
valor worthy of the most renowned warriors (pp. 95, 96). 

The power of assuming animal forms appears to be a common pos- 
session, and we find the different characters changing themselves into 
fire-flies, ants, centipedes, omen birds, and in one case into oil* (pp. 85, 
99). 

One of the most peculiar yet constantly used powers of these people 
is their ability to send betel-nuts on various missions. Whenever an 
invitation to a ceremony or celebration is to be extended, nuts covered 


Igorot, fr 491, 541, ff, (Chicago, 1909); Evans, Journal Royal Anthro. Inst., 
Vol. XLIII, 1913, p. 462; Linc Rots, Natives of Sarawak and British North Borneo, 
Vol. I, p. 319; TAWNEY, Katha Sarit Sagara, Vol. Il, p. 3, (Calcutta, 1880); BEZE- 
MER, Volksdichtung aus Indonesien, p. 49, (Haag, 1904). 

1 This peculiar expression while frequently used is not fully understood by the 
story tellers who in place of the word “whip” occasionally use “make.” In one text 
which describes the Sayang ceremony, I find the following sentence, which may help 
us to understand the foregoing: ‘‘We go to make perfume at the edge of the town, 
and the things which we take, which are our perfume, are the leaves of trees and 
some others; it is the perfume for the people, which we give to them, which we go 
to break off the trees at the edge of the town.” Again in tale 20, Kanag Pol 
the pos of Baliwdn off a tree.— The use of sweetly scented oil, in raising the 
dead, is found in Dayak legends. See LING Rotu, The Natives of Sarawak and 
British North Borneo, Vol. I, p. 314. 

2 According to a Jakun legend, the first children were produced out of the calves 
of their mothers’ legs. SKEAT and BLAGDEN, Pagan Races of the Malay Peninauts, 
Vol. II, p. 185.—A creation tale from Mangaia relates that the boy Rongo came 
from a boil on his mother’s arm when it was pressed. Git, Myths and Songs of the 
South Pacific, p. 10 (London, 1876). oe 

* This power of transforming themselves into animals and the like is a common 
rae among the heroes of Dayak and Malay tales. See Linc Rots, The 


atives of Sarawak and British North Borneo, Vol. I, p. 312; PERHAM, Journal. 


Straits Branch R., Asiatic Society, No. 16, 1886; WILEmnson, Malay Beliefs, pp. 32, 59 
(London, 1906). 


\ 


' 
H 
i 
4 
| 


i 
i} 


INTRODUCTION 19 


with gold are oiled and sent out. They go to the intended guest, state 
their errand, and, if refused, forthwith proceed to grow on his knee, 
forehead, or pet pig, until pain or pity compels him to accept (p. 146). 
In some cases it appears that the nuts themselves possess the magic 
properties, for we find Aponitolau demanding that his conquered foes 
give him their betel-nuts with magic power (p. 91). __ 

Relationships can be readily ascertained by the chewing of these 
nuts, for when the quids are laid down they are transformed into agate 
and golden beads and lie in such a manner that the associations are fully 
established (pp. 35, 36, 41). 

Enough has been mentioned to show how important a part magic 
and magical practices play in the life of this people, but one further 
reference should be made, since it is found in nearly every tale. When 
the marriage price is settled upon, the mother of the groom exercises 
her power and at once fills the spirit house with valuable jars and the 
like; this is repeated until enough are gathered to meet the demands of 
the girl’s people (p. 133). Even when the agreed sum has been delivered 
we often find the girl’s mother herself practicing magic, to secure addi- 
tional payment, and by raising her elbows or eyebrows causing a part of 
the jars to vanish (pp. 133, 143). 

Despite their great gifts we find that these people are not all-powerful 
and that they deem it wise to consult the omens before starting on a task 
or a journey. The gall sack and liver of a pig are eagerly examined,! 
while the calls of birds, actions of animals, or signs received from the 
thunder and lightning regulate their conduct. In cases where these warn- 
ings are disregarded misfortune or death always overtakes the individual 
(pp. 48, 49, 100 ff). 

Death comes to them, but apparently is only a temporary state. The 
deceased are often revived by some magical process (p. 152), but if not 
the corpse is placed on a raft and is set adrift on the river.? The streams 
and rivers, we are told, all flow past Nagbotobotan before they empty in- 
to the hole where all streams go. In this place lives the old woman 
Alokotan, who is related to the people of Kadalayapan and Kaodanan. 
Her duty it is to watch for dead relatives, to secure them, and make them 
alive again (p. 132). She is the owner of a magic pool, the waters of 
which revive the dead and renew youth. 


1 The present day Tinguian attach much importance to thesé¢ om The gall 
and liver of the slaughtered animal are carefully examined. If théfluid in the gall 
sack is exceedingly bitter, the inquirer is certain to be successful; if it is mild he had 
best defer his project. Certain lines and spots found on the liver foretell disaster, 
while a n organ assures success. See also Hosz and McDoucatL, Pagan 
Tribes of Borneo, Vol. II, p. 60 ff. 


2 See p. 24, note I. 


20 TRADITIONS OF THE TINGUIAN 


CoMPARISON OF THE RECONSTRUCTED CULTURE WITH PRESENT 
Day Conprtrons.— Before passing to a consideration of the tales in the 
last two divisions of our material, it may be well to compare the life and 
beliefs of these “people of the first times” with those of the living Tin- 
guian. Kadalayapan and Kaodanan appear, in a vague way, to have 
been located in Abra, for we learn that the Ilocano, Don Carlos, went up 
the river from Baygan (Vigan) ! to Kadalayapan; that the alzados* lived 
near by; while the tattooed Igorot occupied the land to the south (pp. 
77,155). The villages were surrounded by defensive walls such as were 
to be found about all Tinguian villages until recent times, and which 
are still to be seen about Abang and other settlements. Within the 
walls were many houses, the descriptions of most of which would fit the 
dwellings of to day. The one thing which seems foreign to present 
conditions is the so-called “ninth room” which receives rather frequent 
mention. ‘There is nothing in the tales referring to buildings or house 
construction which lends support to the contention of those who seek to 
class the Tinguian as a modified sub-group of Igorot.2 The Bontoc 
type of dwelling with its ground floor sleeping box and its elevated one 
room kitchen and storage room is nowhere mentioned, neither is there 
any indication that in past or present times the Tinguian had separate 
sleeping houses for the unmarried men and boys, and for the girls, as do 
their neighbors to the south. 

The other structures, such as the spirit houses, rice drying frames, 
and granaries were similar to those seen to-day in all the villages. Like- 
wise the house furnishings, the musical instruments, and even the games 
of the children were such as are to be found at present, while our picture 
of the village life given on page 9 still fits nearly any Tinguian settle- 
ment in Abra. The animals mentioned are all familiar to the present 
people, but it is worthy of note that in the first twenty-six tales, which 
make up the cycle proper, the horse is not mentioned, nor does the cara- 
_bao appear to be used as a work animal. Still more important is the fact 
that the terraced fields and the rice culture accompanying them, which 
to-day occupy a predominant place in the economic life of the people, 
are nowhere mentioned. On the other hand, the langpddan, or mountain 
rice, assumes a place of great importance. References to the cultivation 
of the land all seem to indicate that the “hoe culture,” which is still 
practiced to a limited extent, took the place of agriculture. 

The clothing, hair dressing, and ornaments, worn by these people, 
agree closely with those of to-day. Beads seems to have been of prime 


1 The present capital of Ilocos Sur. 
2 See p. 10, note I. 
3 Barrows, Census of the Philippine Islands, Vol. I, pp. 456 ff., 1903. 


INTRODUCTION 21 


importance, but could scarcely have been more prized or more used than 
at present. Unless she be in mourning, the hair and neck of each woman 
are now ornamented with strings of beads, many of them of evident an- 
tiquity, while strands above strands cover the arms from the wrist to 
the elbow or even reach to the shoulder.! 

The wealth of a person seems to have been, to a large extent, deter- 
mined by the number of old jars in his possession. As at the present 
time, they formed the basis of settlement for feuds, as payment for a 
bride, and even figured in the marriage ceremony itself. The jars, as 
judged from their names, were evidently of ancient Chinese manufacture, 
_-and possessed power of speech and motion similar to that of human 
beings; but in a lesser measure the same type of jars have similar powers 
to-day.” 

The use of gold and jewels seems to have been common in the old 
times; the latter are seldom seen in the district to-day, but the use of 
bits of gold in the various ceremonies is still common, while earrings of 
gold or copper are among the most prized possessions of the women.?® 
Placer mining is well known to the Igorot of the south, who melt and 
cast the metal into various ornaments. So far as I am aware, this is not 
practiced by the present Tinguian, but may point back to a time when 
the industry was known in this region, or when trade relations with the 
south were much freer than in recent years. 

The weapons of the warriors, which we are specifically told were of 
metal, are identical with those seen at the present time, while the meth- 
ods of warfare agree with the accounts still told by the old men of their 
youthful exploits. 

A survey of the tales brings out boldly the fact that a headhunt was 
one of the most important events in Tinguian life. To-day stress of 
circumstances has caused the custom to suffer a rapid decline, but even 
now heads are occasionally taken, while most of the old men have vivid 
recollections of the days when they fought “in the towns of their 
enemies.” A spirited account of a head celebration seen in the village of 
Lagangilang — from which ten of these tales were collected — will be 


1 Paul P. de La Gironiere, who visited the Tinguianin the early part of the nine- 
teenth century, describes these ornaments as follows: ‘“‘ Their heads were ornamented 
with pearls, coral beads, and pieces of gold twisted among their hair; the upper parts 
of the hands were painted blue; wrists adorned with interwoven bracelets, spangled 
with glass beads; these bracelets reached the elbow and formed a kind of half-plaited 
sleeve. La GIRONIERE, Twenty Years in the Philippines, pp. 108 ff. 

2 See CoLE and LAuFER, Chinese Pottery in the Philippines (Pub. Field Museum 
of Natural History, Vol. XII, No. 1). 


* This is entirely in agreement with Chinese records. The Islands always 
appeared to the Chinese as an Eldorado desirable for its gold and pearls. 


22 TRADITIONS OF THE TINGUIAN 


found in the writings of La Gironiere, already referredto.’ Itisimportant 
to note that this account, as well as those secured from many warriors of 
the present generation, offers some striking differences to the procedure 
in the olden days, particularly as regards the disposal of the skulls. The 
tales tell of the heads being placed on the sagang’ at the spring, at the 
gate, or about the town, after the celebration. Certain of the pre-. 
sent villages make use of the sagang, but the more common type of head 
holder is the saloko,* which still figures in many ceremonies. However, 
the heads only remain in these receptacles until the day set for the festi- 
val. They are then carried to the centre of the village and there, amid 
great rejoicing, are cut open; the brains are removed and to them are 
added the lobes of the ears and joints of the little fingers, and the whole 
is then placed in the liquor, which is served to the dancers. Before the 
guests depart the skulls are broken into small pieces and a fragment is 
presented to each male guest, who carries it home and is thus often re- 
minded of the valor of the takers. A study of Tinguian beliefs furnishes 
an additional religious motive for the taking of heads, but with the 
people of Kadalayapan and Kaodanan revenge and the desire for re- 
nown were the prime incentives. 

Every tale emphasizes the importance of the Sayang ceremony and 
the spirit structure known as balaua.® The ceremony is nowhere de- 
scribed in full, but the many details which are supplied show that it was 
almost identical with that of to-day. The same is true of the Dawak,*° 
which we find mentioned on three different occasions, and of the cere- 
mony made to aid in locating lost or stolen articles. The most noticeable 
fact, to the person familiar with Tinguian life, is that these are the only 
ceremonies mentioned among the many known and practiced at present. 
More than a score of different rites are now well known to this people, 
and occupy a very considerable portion of their time and attention dur- 
ing the first four months of the year. 

The failure to make mention of these very important events is ex- 
plained, it seems to me, not by their absence, but by the fact that these 
rites vary in importance and that the privilege of celebrating them is 
hereditary in a family. Should one not entitled to hold such a ceremony 


1 See p. 21, note I. 

2 See p. 10, note I. 

’ A bamboo pole, about ten feet long, one end of which is slit into several strips; 
ene are forced apart and are interwoven with other strips, thus forming a sort of 

asket. 

4See Coxz, Distribution of the Non-Christian Tribes of Northwestern Luzon 
(American Anthropologist, Vol. II, No. 3, 1909, Pp. 349 341). 

5 See p. 12. 

6 See p. 13, note 5. 


INTRODUCTION 23 


desire to do so, he must first give, in order, all the lesser events, a costly 
procedure extending over a period of several years. The people of 
Kadalayapan and Kaodanan always appear as being closely related to 
the spirit Kaboniyan,! and exceedingly powerful. It seems probable 
that the story teller takes it for granted that all of them are entitled to 
-hold the most important ceremony known to the Tinguian. 

A prominent figure in these rites is the medium, through whom the 
ancient people generally conversed with the spirits, but in exceptional 
cases we found the heroes talking direct with the superior beings; how- 
ever, this gift is not confined to the men of old, for in such tales as 55 
and 59 people who are believed to have lived recently have conversed 
with the spirits and have even been joined to them in marriage. 

The procedure in choosing a bride, the engagement, the pakdlon,* and 
the marriage proper are all those of the present day, but the rules govern- 
ing the marriage of relatives differ radically. As already noted, one of 
the chief qualifications for marriage, among the people of the tales, was 
relationship, and even cousins became husband and wife. Such a thing 
is unthinkable among the Tinguian of to-day; first cousins are absolutely 
barred from marrying, while even the union of second cousins would 
cause a scandal, and it is very doubtful if such a wife would be allowed 
to share in her deceased husband’s property.® 

It appears that only one real* wife is recognized as legitimate, but 
that from “the first times” to the present a man might have as many 
concubines as he could secure. 

So far as mythology and present day conditions can inform us the 
bride has always gone to the home of her husband and, for a time at 
least, has been subject to the dictations of her mother-in-law, although 

_ the couple are generally soon established in a home of their own, in the 
town of the groom. There is nothing in Tinguian life or tradition to 
indicate that they have ever had a clan system or a matriarchal form of 
government. 

The few references to the procedure immediately after a death indi- 
cate that, in part, the people of to-day follow the old custom; but here 
again an important departure occurs. We are thrice told that the corpse 
was placed on a little raft called tabalang and set adrift on the river; and 


1 Among the Ifugao, the lowest of the four layers or strata which overhang the 
earth is known as Kabuniyan. See Beyer, Philippine Journal of Science, Vol. VIII, 
1913, No. 2, p. 98. 

2 See p. II. 

*An Ifugao m ves sanction to the marriage of brother and sister under 
certain pencsordben ey Bade it is prohibited in every day life. Bryer, Philippine 
Journal of Science, Vol. VIII, 1913, No. 2, pp. 100 ff. 

* As opposed to the spirit mate of Aponitolau. 


24 TRADITIONS OF THE TINGUIAN 


in one case the afterbirth was treated in the same manner. Nothing of 
the sort is done to-day, nor does it seem at all likely that such has been 
the case in recent generations. The body is now buried beneath the 
house, and certain set rules govern the movements of all persons related 
to the deceased, as well as the disposal of the corpse. This procedure is 
so complex and so uniform throughout the whole Tinguian belt that it 
seems improbable that it has grown up, except through a long period of 
time. At this point it is interesting to note that at many ceremonies it 
is necessary to construct a small raft called tal-talababong, or talabong, 
to place offerings in it, and set it adrift on the stream, in order that any 
spirits who have been prevented from attending the ceremony may still 
secure their sharé,! ) 

The festivals, the dances, the observances of the proprieties required 
by good breeding or custom of to-day, follow closely those given in the 
tales. The greatest divergence is in the offering of betel-nuts and the 
telling of names, which occupies such an important place in the narra- 
tives. The use of betel-nut for chewing is less common among the 
Tinguian people than with most other Philippine tribes, a fact which 
may be accounted for by their constant use of tobacco. However, betel- 
nuts still occupy a most important place in the various ceremonies, and 
many offerings intended for the spirits must be accompanied with the 
prepared nut. In nearly every instance when invitations were sent out, 
for a ceremony, the people of the tales intrusted an oiled betel-nut cov- 
ered with goldwiththisduty. Thishasitscounterpart to-day in the small 
gifts of gold which are often carried to some friend, in another town, 
whose presence is particularly desired. It seems not improbable that 
the golden colored husks of the ripe betel-nuts may have suggested the 
substitution. 

Magic was practiced extensively in “the first time,” but it is by no 
means unknown to the people of the present day. They cannot now 
bring a dead person to life, or create human beings out of bits of betel- 


1 According to Linc Rots, the Malanaus of Borneo bury small boats near the 
graves of the deceased, for the use of the departed spirits. It was formerly the 
custom to put jars, weapons, clothes, food, and in some cases a female slave aboard 
a raft, and send it out to sea on the ebb tide ‘in order that the deceased might meet 
with these necessaries in his upward flight.” Natives of Sarawak and British North 
Borneo, Vol. I, p. 145, (London, 1896). For notes on the funeral boat of the 
Kayan, see HosE and McDovuGa_t, Pagan Tribes of Borneo, Vol. Il, p. 3 ——Among 
the Kulaman of southern Mindanao an important man is sometimes placed ina 
coffin resembling a small boat, which is then fastened on high poles near to the beach. 
Coz, Wild Tribes of Davao District, Mindanao (Pub. Field Museum of Natural His- 
tory, Vol. XII, No. 2, 1913).—The supreme being, Lumawig, of the Bontoc Igorot 
is said to have placed his living wife and children in a log coffin; at one end he tied 
a dog, at the other a cock, and set themadrift onthe river. See JENKs, The Bontoc — . 
Igorot, re 203, (Manila, 1905); SEIDENADEL, The Language of the Bontoc Igorot, © 


p. 502 (Chicago, 1909). 


\ bo a 


INTRODUCTION 25 


nut; but they can and do cause sickness and death to their foes by per- 
forming certain rites or directing actions against garments or other 
objects recently in their possession. Even the name of an enemy can be 
applied to an animal or inanimate object and action against it be trans- 
ferred to the owner. 

Like the Tinguian, the people of Kadalayapan and Kaodanan are 
warned or encouraged by omens received through the medium of birds, 
thunder, lightning, or the condition of the gall and liver of a slaughtered 
pig;! and like them they suffer for failure to heed these warnings, or for 
the infraction of a taboo. 

The myths of the first division make it plain that, to the people of 
those times, the sun, moon, and stars were animate — either spirits or 
human beings. In some cases a similar conception was held for thunder 
and lightning, while in others they appear as animals. It will appear 
that such ideas are not foreign to the second division of the tales, which 
represent present day beliefs. Thus, in the mountain village of Baay 
the sky is considered as a male spirit — the husband of the earth, and 
father of sun and moon. Again, in Lagangilang and Abang, the 
thunderbolt is identified as Kadaklan — the most powerful of all spirits 
— who “often eats the ground and releases his wife AgeEmEm.” 

This brings us to a most interesting question, namely: Are the chief 
actors in our tales to be considered as celestial beings and spirits, or as 
human heroes? We have already made note of the fact that in the first 
tale Aponitolau is identified with Ini-init whom, we are told, was “‘the 
sun,” ‘‘the man who makes the sun,” “‘a round stone which rolls.” In 
this tale he marries Aponibolinayen, a maiden whose name may possibly 
be construed to mean “‘the woman in the moon.”* However, we find 
Aponitolau abandoning his place in the sky and going to reside in Kada- 
layapan. This tale comes from the town of Langangilang where, as we 
have already seen, the celestial beings are regarded as spirits. Tale 
fifteen, coming from the same town, shows us this same Aponitolau go- 
ing up to the sky, where he marries the spirit Kabkabaga-an, but as 
before he returns to his home below. A further indication of his celestial 
character is perhaps afforded usin tale fourteen, which was recorded in 
Patok, a valley town in which the sun, moon, and stars are now regarded 
as “lights” belonging to the spirit Kadaklan. Here we find that Apon- 
itolau marries the star maid Gaygayéma, who is the daughter of the big 
star Bagbagak, and Sinag—the moon. In this same tale Aponibo- 


1For similar omens observed by the Ifugao of Northern Luzon, see BEYER, 
Origin M of the Mountain peoples of the Philippines (Philippine Journal of 
Science, Vol. VIII, 1913, No. 2, p. 103). 

2 Page 6, note 3. 


26 TRADITIONS OF THE TINGUIAN 


linayen appears as the first wife of Aponitolau, and it is clear that in the 
mind of the story teller she is not identified with Sinag. Aponitolau 
appears in the other tales without any hint of celestial qualities. Aside 
from her name and the fact that she is once pictured as visiting the sky, 
there is nothing to indicate that his wife Aponibolinayen is to be con- 
sidered as the moon. A careful study of the other characters who re- 
side in Kadalayapan and Kaodanan fails to yield any evidence that they 
are considered as celestial beings. 

During the Sayang ceremony held in San Juan, a certain man and 
woman, who are then called Iwagindn and Gimbagon,! represent the 
good spirits and are defended by the people when evil spirits try to dis- 
possess them of their property. This is the only instance I have observed 
in which the names of any of these characters of the tales appear in the 
ceremonies, while a list of more than one hundred and fifty spirits known 
to the Tinguian fails to reveal more. 

While in the practice of magic, and in their communication with 
nature, celestial bodies, and spirits, these ‘‘ people of the first times”’ far 
excelled the present Tinguian, they had a material culture and cere- 
monial life much like that still found in Abra. 

It seems then that these people, about whom the stories cluster, are 
not to be identified as celestial beings or spirits?) They appear rather as 
generalized heroes whose life and deeds represent that of an earlier 
period, magnified and extolled by succeeding generations. 


RITUALISTIC AND EXPLANATORY MYTHS 


The second division of the tales now assumes a position of importance 
to us, for in it we find present day ideas and beliefs of the people strong- 
ly brought out, and are thus in a position to contrast them with the 
tenets of the people in “‘the first times.” 

The influence of custom is exceedingly strong among the Tinguian of 
to-day. The fact that the ancestors did so and so is sufficient justifica- 
tion for performing any act for which they have no definite explanation. 
Nowhere is this influence greater than in the ceremonies. These, which 
accompany all the important happenings in their daily life, are conducted 
by mediums who are fitted for office by long training, and each one of 
whom is a check on the others if they wilfully or through carelessness 
deviate from the old forms. The ritual of these ceremonies is very 


1 See tale 22. 
2 For a discussion of this class of myths, see WATERMAN, Jour. Am. Folklore, 
‘y Vol. XXVII, 1914, p. 13 ff.; Lowre, ibid., Vol. XXI, p. 101 ff., 1908; P. W. Scumipt, 
“ Grundlinien einer Vergleichung der Religionen und Mythologien der austronesischen 
Volker, (Wien, 1910). 


INTRODUCTION 27 


complex and the reason for doing many acts now seems to be entirely 
lost, yet the one explanation “‘kadatyan”— custom — is sufficient to 
satisfy any Tinguian. Other acts, as well as the possession of certain 
things, are explained by myths, such as we are considering. It seems 
certain that we are here dealing not with present day beliefs alone, but 
with at least relatively old customs and tales, which while enabling us to 
understand present day conceptions also give us a glimpse into the past. 

The myths 32-40, which are known to the people as diams, are now 
inseparable parts of the various ceremonies. Thus, when a pig is to be 
offered in the Sayang ceremony, the medium sits down beside it and 
strokes it with oiled fingers while she “‘talks to the spirits.” The 
translation of her “talk” shows that this is in no sense a prayer but is 
rather an account of how the greatest of the spirits taught the Tinguian 
people to perform this ceremony correctly. Likewise, when she offers 
food in the Dawak! ceremony, she relates how the spirit Kaboniyan 
taught the Tinguian to do this in the same manner that he performs it. 
In the Pala-an* diam she relates,in story form, the cause of the sickness, 
but in this case ends with a direct invocation to the spirits in Daddya 
to “make them well again if you please.”’ The balance of the diams, 
35-40, are in story form, and seem intended more as an explanation to 
the people as to the causes of their troubles than to be directed toward 
the spirits. However, the medium seldom has an audience, and rarely 
ever a single listener, as she recites the diams she has learned verbatim 
from her instructors when preparing for the duties of her office. 

Myths 41-54 are of quite a different type. They are generally told 
by the mediums or wise old people, during the ceremonies, but always 
to a crowd of eager listeners. They are not learned word for word, as 
are the diams, but their content is constant and they are thoroughly 
believed. 

That they exert a great influence on the beliefs and conduct of both 
old and young is undoubted. The evil which befalls a person who mo- 
lests the guardian stones is thus made known even to the children who 
generally keep at a distance from the grove in which they stand. Again, 
these tales give sharp warning as to what befalls a person who even ig- 
norantly breaks the taboos following a death; but at the same time ad- 
vance means of thwarting the wrath of the enraged or evil spirits. 

Myths 55 to 62 at first glance to not appear to be explanatory at all, 
but seem rather to be a series of stories dealing with the relations be- 
tween certain persons and the natural spirits or those of the dead. How- 


1 See p. 13, note 5. 
2 The Pala-an is third in importance among Tinguian ceremonies. 


28 TRADITIONS OF THE TINGUIAN 


was heard in Manabo, a town near to the Igorot settlements of the Upit 
river, and may be influenced by the beliefs held in that section.” 

Certain individuals appear to have intimate dealings with the 
natural spirits, in some instances even being joined to them in marriage. 
The afterbirth child, Sayen, is believed to have lived “not very long 
ago,” yet we find his life and actions quite similar to those of the heroes 
in ‘“‘the first times,” while his foster mother — the alan *— takes the 
same part as did the alan of old. 

Relations 63 to 74 appear as pure explanatory tales, accounting for 
the existence and appearance of celestial bodies and animals in their 
present state; they also account for the possession of fire and of many 
prized objects, such as jars and agate beads. Incidentally many essential 
traits and old customs come out, such, for instance, as those of war and 


sion, yet it is worthy of note that there is little in them which seems 
foreign to or out of keeping with the older tales. 


FABLES 


The last division may be said to be ma up of fables, for the story 
tellers without hesitation label them as\fictions) The last of these ap- 
pears to be only a worked over incident of myth 56, in which the big bird 
Banog carries the hero to its nest, from which he escapes by holding to the 
wings of the young birds. It is possible that more of these fables are 
likewise incidents in tales prevalent among the Tinguian, but not heard 


by the writer. Whether or no this be true, it is certain that most of these 


1 Tale 58. 

* This is offered only as a possible explanation, for little is known of the beliefs 
of this group of Igorot. 

* See p. 14, note 2. 

* Tale 68. 


7 

: 
j 
* 


INTRODUCTION 29 


stories are well known to the Ilocano of the coast and the other Christian- 
ized natives throughout the archipelago. Comparison with the folk-lore 
from other regions shows that these stories are by no means confined to 
the Philippines. The chief incidents in the narrative of the turtle and 
the monkey have been recorded from the Kenyah of Borneo! and from 
the northern peninsula of Celebes;? the race between the shell and the 
carabao is told in British North Borneo* in regard to the plandok and 
crab, while it is known to European children as the race between the 
turtle and the hare. The threat of the mosquito in 84 is almost identical 
with that recorded by Evans in Borneo;* while many incidents in the 
fable of Dogidog® are found in the Iban story of Simpang Impang.® 

When comparing the Tinguian versions of these fables with those of 
the Ilocano, one is impressed with the fact that while the incidents upon 
which they are founded are often identical, the stories themselves have 
frequently been moulded and changed by the tellers, who have introduced 
bits of old customs and beliefs until they reflect, in a way, the prevalent 
ideas of the people. Thus in the story of the magic poncho,’ which is 
evidently of Spanish introduction, the owner is identified as the banban- 
tay — a well-known minor spirit. Again, the first part of tale 85 is 
identical with that of the Ilocano, but ends with the parents of the 
groom preparing the things used in the pakdélon — a very necessary part 
of the Tinguian marriage ceremony. 

The footnotes have called attention to the many incidents which have 
their parallels in other districts. Reference to these shows that a large 
percentage are found in the islands toward the south. While recognizing 
that similarity of incidents does not necessarily mean identity of origin, 
we must still give full credit to the effects of borrowing, even over great 
distances. The easy communication along the coast during the past four 
hundred years and the contact with Spanish and Christianized officials 
and traders will readily explain the likeness of the tales in Division III 


oe and McDouGaL., The Pagan Tribes of Borneo, Vol. II, p. 148, (London, 
1912). 

? BEZEMER, Volksdichtung aus Indonesien, p. 304, Haag, 1904. For the Tagalog 
version of this tale see Bayiiss, (Jour. Am. Folk-lore, Vol. XXI, 1908, p. 46). 

* Evans, Folk Stories of British North Borneo. (Journal Royal Anthropological 
Institute, Vol. XLIII, 1913, p. 475). 

4Folk Stories of British North Borneo (Journal Royal Anthropological Institute, 
Vol. XLIII, p. 447, 1913). 

5 Tale No. 89. 

6 Hose and McDouGaL., The Pagan Tribes of Borneo, Vol. II, pp. 144-146. 

7™Tale 91. The cloak which causes invisibility is found in Grimm's tale of the 
raven. See Grimm’s Fairy Tales, Columbus Series, p. 30. In a Pampanga tale the 
possessor of a magic stone becomes invisible when squeezes it. See BayLiss, (Jour. 
Am. Folk-Lore, Vol. XXI1, 1908, p. 48). 


30 TRADITIONS OF THE TINGUIAN 


to those held in distant islands, or even in Europe, but, as just noted, 
these are now undergoing change. Doubtless a similar inflow had been 
taking place, although at a slower rate, long before the Spaniards reached 
the Islands, and Tinguian mythology has grown up as the result of blend- 
ing of native tales with those of other areas, the whole being worked 
over and reshaped until it fitted the social setting. 

Previous writers— among them Ratzel and Graebner+— have 
sought to account for certain resemblances in culture, between Malaysia, 
Polynesia, and America, by historical connection. A part of our mate- 
rial — such as that of the blood-clot child (p. 125),” the rape of the maid- 
en by the vine which carries her to the sky (p. 33) 2 the magic flight 
(p. 75) and magic growth (p. 38)*— may seem to lend support to 
such a theory. These similarities are assuredly suggestive and interest- 
ing, but it appears to the writer that the material is too scanty and the 
folklore of intervening lands too little known to justify us in considering 
them as convincing proof of borrowing over such immense distances.* 


GENERAL RESULTS 


Our study has brought out certain general results. We have seen 
that Tinguian folklore has much in common with that of other tribes 
and lands. While a part of this similarity is doubtless due to borrowing 
— a process which can still be seen at work — a considerable portion of 
the tales is probably of local and fairly recent origin, while the balance 
appears to be very old. These older tales are so intimately interwoven 
with the ceremonies, beliefs, and culture of this people that they may 
safely be considered as having been developed by them. They are 
doubtless much influenced by present day conditions, for each story teller 
must, even unconsciously, read into them some of his own experiences 
and the current beliefs of the tribe. At the same time these traditional 
accounts doubtless exercise a potent influence on the thoughts, beliefs, 
and actions of the people. In Tingtian society, where custom still 


1RatzEL, History of Mankind, Vol. I, Book II. GRAEBNER, Methode der 
Ethnologie, Heidelberg, 1911; Die melanesische Bogenkultur und ihre Verwandten 
(Anthropos, Vol. IV, pp. 726, 998, 1909). 

2 See WATERMAN, Journal American Folklore, Vol. XXVII, 1914, pp. 45-46. 

3 Stories of magic growth are frequently found in North America. See KROEBER, 
Gross Ventre Myths and Tales (Anthropological Papers of the Am. Mus. of Nat. Hist., 
Vol. I, p. 82); also Lowik, The Assiniboin (abid., Vol. IV, Pt. 1, p. 136). 

4 Other examples of equally widespread tales are noted by Boas, Indianische 
Sagen, p. 852, (Berlin, 1895); L. RotH, Custom and Myth, pp. 87 ff., (New York, 1885); 
and others. A discussion of the spread of similar material will be found in GRAEBNER, 


Methode der Ethnologie, p. 115; EHRENREICH, Mythen und Legenden der stidameri- . 


kanischen Urvélker, pp. 77 ff.; EHRENREICH, Die allgemeine Mythologie und ihre 
ethnologischen Grundlagen, p. 270. 


ee 


Releases noensnasie 
a 


INTRODUCTION 31 


holds undisputed sway, these well-known tales of past times must tend 
to cast into the same mould any new facts or experiences which come to 
them. 

We believe that we are justified when we take the viewpoint of the 
Tinguian and consider ‘‘the stories of the first times” as essentially very 
old. How old it is impossible to state definitely, but a careful analysis 
of our material justifies us in believing that they reflect a time before the 
people possessed terraced rice fields, when domestic work animals were 
still unknown, and the horse had not yet been introduced into their 
land. That these are not recent events is attested by the great part 
they all now play in the ceremonial and economic life. It is evident 


‘that outside influences of great importance were introduced at a period 


later than the time when the Chinese first began to trade along the coasts 
of the Philippines for the prized jars, which play such an important réle 
in the mythology, are not to be identified as those of native make but 
are ancient Chinese vessels dating back at least to the fourteenth and 
perhaps even to the tenth century 

It is probable that the glass, porcelain, and agate beads, which are 
second only to the jars in importance, are exceedingly old. Many an- 
cient specimens are still in use and are held for as fabulous prices as are 
those found among the interior tribes of Borneo. Nieuwenhuis has shown 
that the manufacture of beads had become a great industry in the middle 
ages, and had extended even to China and Japan, whence the products 
may have spread contemporaneously with the pottery.” 

We have seen that, for the most part, the life, customs, and beliefs 
which appear in our reconstruction of “‘the first times’ agrees closely 
with present conditions; certain things which seem formerly to have 
been of prime importance — such as the sending of a betel-nut covered 
with gold to invite guests to a festival or ceremony — appear to have 
their echo in present conditions. The betel-nut which played such a 
momentous part in the old times still holds its place in the rituals of the 
many ceremonies, although it is not now much used in daily life. The 
magic of to-day is less powerful than formerly, but is still a tremendous 
force. The communication of the ancient people with other members of 
the animate world, as well as with the inanimate and spiritual, and their 
metamorphosis into animals and the like, offers nothing strange or incon- 
sistent to the people of to-day. They even now talk to jars, they con- 
verse with spirits who come to them through the bodies of their mediums, 


LE and LAUvuFER, Chinese Pottery in the oe te (Publication Field 
Museum of Natural History, Anthropological Series, Vol. XII, No. 1, Chicago, 1913). 

? NIEUWENHUIS, Kunstperlen und ihre kulturelle Bedeutung (Int. Arch. fir 
Ethnographie, Vol. XVI, 1903, pp. 136-154). 


32 TRADITIONS OF THE TINGUIAN 


and people only recently deceased are known to have had the power of 
changing themselves, at will, into other forms. 

In short, there is no sharp break between the mode of thought of 
to-day and that exhibited in the folklore. It is true that the tales give 
sanction to some things not in agreement with Tinguian usage — such, 
for instance, as the marriage of relatives, or the method of disposing of 
the dead — and it may be that we have here a remembrance of customs 
which long ago fell into disuse. 

In a previous paper! the writer showed that there have been many 
migrations into Abra from the north, south, and west. A part of the 
emigrants have become thoroughly amalgamated with the Tinguian 
people and have doubtless introduced some part of their material culture 
and beliefs. This helps us to understand such conflicts as we have al- 
ready noted in regard to the place held by thunder and lightning in the 
spirit world, as to the future abode of the spirits of the departed, as well 
as other discrepancies which the limits of this paper have prevented us 
from discussing. 

It is not impossible that those customs of “the first times,” which 
are at variance with those of to-day, may represent older ideas which 
have been swamped, or, on the other hand, the memory of the strange 
customs once practiced by the emigrants may have caused them to be 
attributed to the people of the tales. 

Finally, we believe that a study of Tinguian mythology has shown us 
that we can gain a real knowledge of the past of a people through their 
folklore; that we can secure an insight into their mental life; and can 
learn something of the valuation they attach to certain of their activities 
and beliefs, which to us may seem at the surface trite and trivial. 


1 Philippine Journal of Science, Vol. III, No. 4, 1908, pp. 197-211. 


TALES OF THE MYTHICAL PERIOD 


“We go to take greens, sister-in-law Dinay, perhaps the sikstklat! 
will taste good. I have heard that the stksiklat is good,” said Aponibo- 
linayen. They went to get her stkstklat. When they arrived at the place 
of small trees, which they thought was the place of the szkstklat, they 
looked. Aponibolinayen was the first who looked. As soon as she began 
to break off the stksiklat which she saw she did not break any more, but 
the siksiklat encircled and carried her up. When they reached the sky 
(literally ‘“‘the up”), the stkszklat placed her below the alosip* tree. She 
sat for a long time. Soon she heard the crowing of the rooster. She 
stood up and went to see the rooster which crowed. She saw a spring. 
She saw it was pretty because its sands were oday® and its gravel pagat- 
pat* and the top of the betel-nut tree was gold, and the place where the 

‘people step was a large Chinese plate which was gold. She was surprised, 
for she saw that the house was small. She was afraid and soon began to 
climb the betel-nut tree, and she hid herself. 

The man who owned the house, which she saw near the well,’ was 
Ini-init — the sun. But he was not in the place of his house, because 
he went out and went above to make the sun, because that was his work 
in the daytime. And the next day Aponibolinayen saw him, who went 
out of his house, because he went again to make the sun. And Aponibo- 
linayen went after him to his house, because she saw the man, who owned 
the house, who left. When she arrived in the house, she quickly cooked, 
because she was very hungry. 

When she finished cooking, she took the stick used in roasting fish 
and cooked it, and the fish-stick which she cooked became cut-up fish, 
because she used her magic power.® When she finished to cook the fish, 
she took out rice from the pot, and when she had finished to take out the 
rice from the pot, she took off the meat from the fish. When she finished 
taking the fish from the pot, she ate. When she finished eating, she 
washed. When she finished washing, she kept those things which she 
used to eat, the coconut shell cup and plate, and she laid down to sleep. 


1 A vine the new leaves of which are used for greens. 
2 Antidesma ghesaembilla Gaertn. 

* Rare beads. 

4 Larger beads than oday. 

5 Shallow wells are dug in the sands, near to the river. 
6 See p. 17, note 3. 


33 


34 TRADITIONS OF THE TINGUIAN 


When afternoon came, Ini-init went home to his house after he fin- 
ished fishing. Hesaw his house, which appeared as if it was burning, not 
slowly. He went home because it appeared as if his house was burning. 
When he arrived at his house, it was not burning, and he was surprised 
because it appeared as if there was a flame at the place of his bed. When 
he was in his house, he saw that which was like the flame of the fire, at the 
place of his bed, was a very pretty lady. 

Soon he cooked, and when he had finished to cook he scaled the fish, 
and when he had finished scaling he cut it into many pieces, and he made 
a noise on the bamboo floor when he cut the fish. The woman awoke, 
who was asleep on his bed. She saw that the man who cut the fish was a 
handsome man, and that he dragged his hair." The pot she had used to 
cook in looked like the egg of a rooster” and he was surprised because 
it looked like the egg of a rooster; and the rice which she cooked was one 
grain of broken rice. Because of all this Ini-init was surprised, for the 
pot was very small with which she cooked. After Ini-init cooked, the 
woman vanished and she went to the leaves of the betel-nut, where she 
went to hide. 

After Ini-init finished cooking the fish, he saw the bed, the place 
where the woman was sleeping, wasempty. He was looking continually, 
but he did not find her. When he could not find her, he ate alone, and 
when he finished eating he washed, and when he finished washing the 
dishes he put away, and when he had finished putting away he went to 
the yard to get a fresh breath. 

Not long afterwards he went to take a walk in the place of his betel- 
nuts. When he had finished to take a walk in the place of his betel-nuts, 
he went to sleep. 

When it began to be early morning, he left his house, he who went 
up, because it was his business to make the sun. And Aponibolinayen 
went again into the house. 

When it became afternoon, Ini-init went to his home, and Aponiboli- 
nayen had cooked, after which she went out to the betel-nut trees. When 
Ini-init arrived, he was surprised because his food was cooked, for there 
was no person in his house. As soon as he saw the cooked rice and cooked 
fish in the dish, he took the fish and the rice and began to eat. When he 


1 It was so long that it dragged. 


2ie., it was so small. The idea that roosters produce unusually small eggs is 
still held, The same conception is found in Javanese folk-lore. Here the “‘rooster’s 
egg” or its substitute—the Kemiri nut—is placed in the granary to cause an increase 
in the supply of rice. BEZMER, Volksdichtung aus Indonesien, p. 29, (Haag, 1904). 


See p. 17, note 3, for similiar incidents in other Philippine tales, also from Borneo 
and India. 


TALES OF THE MyTHICAL PERIOD 35 


had finished eating, he went to his yard to take a fresh breath and he 
was troubled in his mind when he thought of what had happened. He 
said, “‘Perhaps the woman, which I saw, came to cook and has left the 
house. Sometime I shall try to hide and watch, so that I may catch 
her.” He went to sleep, and when it became early morning he went to 
cook his food. When he had finished eating, he went again to make the 
sun, and Aponibolinayen went again to his house. 

When the sun had nearly sunk, he sent the big star who was next 
to follow him in the sky, and he went home to spy on the woman. When 
he had nearly reached his home, he saw the house appeared as if it was 
burning.! He walked softly when he went up the ladder. He slammed 
shut the door. He reached truly the woman who was cooking in the 
house. He went quickly and the woman said to him, “‘You cut me 
only once, so that I only cure one time, if you are the old enemy.” ‘“‘If 
I were the old enemy, I should have cut before,” said Ini-init, and he sat 
near her who cooked. He took out the betel-nut, and he arranged it so 
that they began to chew the betel-nut, and he said, ‘‘Ala! young lady, 
we are going to chew, because it is bad for us to talk who do not know 
each other’s names. Aponibolinayen answered, ‘‘No, for if the rich 
man who practices magic is able to give to the rich woman who has 
magical power, soon there will be a sign.” Ini-init said, ‘No, hurry up 
even though we are related, for you come here if we are not related.” 

He begged her and he cut the betel-nut, which was to be chewed, 
which was covered with gold, and he gave it to the woman who had mag- 
ical power, and they chewed. When she laid down the quid, it looked 
like the agate bead, which has no hole for the thread. And the quid of 
Ini-init looked like a square bead. 

“My name is Ini-init, who often goes to travel over the world. I 
always stop in the afternoon. What can I do, it is my business,”’ he said. 
Aponibolinayen was next to tell her name. ‘‘Mynameis Aponibolinayen, 
who lives in Kaodanan, who am the sister of Awig,” she said, and when 
they had finished telling their names, both their quids looked like the 
agate bead which is pinoglan, which has no hole. Ini-init said, “‘We are 
relatives, and it is good for us to be married. Do not be afraid even 
though you did not come here of your own accord. I go to Kaodanan,” 
he said. Then they married, and the sun went to shine on the world, 
because it was his business, and the big star also had business. when it 
became night. Aponibolinayen staid alone in the house, and in the 


1 The illuminating power of beauty receives frequent mention. Similiar refer- 
ences are met with in Malay legends and Indian tales. See TAwNEy, Katha Sarit 
Sdgara, p. 121 ff. (Calcutta, 1880.) 


2 The meaning of this passage is not clear. 


36 TRADITIONS OF THE TINGUIAN 


afternoon the sun again went home, but first he went to fish in the 
river. He went home when he had caught the big fish for them to eat — 
both those married. And when he arrived in their house he found 
Aponibolinayen, who was cooking, and he saw that she still broke up the 
fish-stick, which she cooked. Ini-init asked her, ‘“‘What are you doing 
with that stick which you are breaking, which you put in the jar?” and 
Aponibolinayen replied, ‘‘I cook for us both to eat,” and the sun laughed, 
because she cooked the stick. “You throw away that stick which you 
are cooking; this fish which I caught with the net is what you are to cook. 
It is not eatable that fish-stick which you cook,” he said. Aponiboli- 
nayen said, ‘You shall see by and by, when we eat, what it will become. 
You hang up the fish which you caught, which we shall eat to-morrow.” 
“Hurry up! You throw away that stick which you cook, it has no use. 
Even though you cook for one month, it will not become soft, and I do 
not think it will become good,” said Ini-init. Aponibolinayen said, 
“No, you hurry and hang that fish which you caught with the net, be- 
cause it is nearly cooked — the rice and the fish.” Not long after she 
took out the rice from the jar, and she uncovered her cooked fish, which 
was a stick. When the sun saw that the fish came from the stick which 
she cooked, he was surprised and he asked her how she made the stick, 
which she cooked, turn to fish. Aponibolinayen said, “ You hurry come 
and eat, for I have finished taking out the rice and fish.’ 

Not long after that the sun went truly in front of her to the place of 
the rice and cooked fish, and they ate. 

Not long after they finished and Aponibolinayen washed, and when 
she had finished washing she put away those things which they ate and 
Ini-init made trouble because of the stick which became a fish. He again 
asked Aponibolinayen how she made the stick into fish, and Aponiboli- 
nayen said, “Do not trouble yourself, perhaps you know about the rich 
woman who practices magic in Kaodanan,” and Ini-init said, “Ves, I 
know the rich woman who practices magic in Kaodanan, who sometimes 
has much power, who changes, who has no equal.” Aponibolinayen said, 
“Why do you still ask if you know?” ‘I ask because I want to be sure, 
even though I know you have much power,” said Ini-init. “Tf that is 
true, do not ask again,” she said. Not long after while they were talk- 
ing, they went to sleep, and when it began to be early morning Ini-init 
went to make the sun on all the world; when they had finished to eat 
he went to shine. Aponibolinayen staid in the house. When it came 
afternoon, the sun went down and he went directly to fish in the river, 
for the fish which they ate — the two who were married. Not long 


1 See p. 17, note 3. 


TALES oF THE Myrtuicat PEriop 37 


after he caught again a big fish, and he went home. When he arrived, 
Aponibolinayen had finished cooking, and he asked where she got the 
fish which she had cooked, and she said, “‘Why do you ask again? You 
know it is the stick which I cook, which is fish, which we ate, before you 
arrived again with fish. Throw away the fish which you caught, for 
this stick is many fish which I cook.’’ After that Ini-init said, ‘Why do 
you order to throw away, that which serves the purpose to which we 
put it, even though you cook many sticks?” ‘‘If you value it, hang it on 
the hanger, and you come and eat.” 

Not long after they ate, and when they had finished eating, they 
washed, and when they had finished washing those things which they 
used to eat on, they talked and they went to sleep. 

When it became the middle of the night, Aponibolinayen woke up. 
“T go up with you when you go up in the early morning,” she said, 
Ini-init said to her, ‘‘ Do not come, for it is very hot up above. You can- 
not endure the heat, and you will repent when we are there.” ‘No, if 
it is too hot, we shall take many blankets and pillows, which I shall go 
under,” she said again and again until it became early morning, then 
Ini-init agreed. They ate first and then they arranged those pillows and 
blankets which they took with them. 

Not long after they went east, and when they arrived there the sun 
shone, and Aponibolinayen became oil because it was so hot, and Ini-init 
put her in a bottle, and he corked it and covered it with blankets and 
pillows, which sheltered her, and he dropped it down. She fell by the 
well in Kaodanan, and Indidpan, who was still dipping water, turned her 
face at the sound of the falling at her side. She saw many good blankets 
and pillows, and she unwrapped that which was wrapped, and when she 
had finished to unwrap she saw it was a pretty lady — none equal to her 
— and she was frightened. She went quickly to go up to the town, where 
they lived, and when she arrived there she said to the people, ‘‘We have 
been searching a long time for Aponibolinayen, and you killed and used 
many cows as food for the searchers, and you spent much for her. She 
is at the spring. I was frightened when she fell by me, who was dipping 
water from the well. I saw many pretty blankets and pillows, and I 
unwrapped that which was wrapped, and it was Aponibolinayen whom 
we are seeking,” said Indid4pan. They went quickly — her father and 
mother — and the other men went to see her, and when they arrived at 
the place of the well they saw Aponibolinayen whom they sought. 
“Where did you come from, Aponibolinayen, for whom we have been 
seeking? We have invited many and have fed many to search for you. 
Among the towns there is not one we did not search for you, and now 
you are here,” said her father and mother. She said, “I came from 


38 TRADITIONS OF THE TINGUIAN 


Pindayan. I nearly did not come, because the alzados' closed the way, 
and I escaped while they slept.” 

Not long after they went up to the town, and not long after they went 
to wash their hair and bathe in the river, and when they had finished 
washing their hair they went home. 

Ebang said, ‘‘Ala! husband Pagatipdnan, let us make balaua? and 
invite our relatives who are sorrowing for Aponibolinayen,” and Pagati- 
pdnan said, “We shall make balaua when next month comes, but now 
Aponibolinayen feels ill, perhaps she is tired. Not long after that 
Aponibolinayen commanded them to prick her little finger which 
itched; and when her mother pricked it out popped a pretty baby.* Her 
mother asked, ‘‘Where did you get this baby, Aponibolinayen?” But 
Aponibolinayen did not tell. “T do not know where I got it, and I did 
not feel,” she said. When they could not compel her to tell where she 
secured the baby, “Ala, we make balaua to-morrow,” said the father and 
mother. 

They made balaua, and not long after Ebang used magic, so that 
many people went to pound rice for them, and when they had finished 
to pound rice they built balaua, and they went to get the betel-nut 
which is covered with gold for chewing. When these arrived, Ebang 
oiled them when it began to get dark. “You betel-nuts go to all the 
people in the whole world and invite them. If any of them do not 
come, you grow on their knees,” said Ebang. And those betel-nuts went 
to invite all the people in the whole world. Every time they bathed the 
child they used magic, so that it grew as often as they washed it, until it 
walked. The betel-nuts arrived in the towns where they went to invite. 
The one that went to Nagbotobotan — the place where lived the old 
woman Alokot4n — said, ‘‘Good morning, I do not tarry, the reason of 
my coming is that Ebang and Pagatipanan commanded me, because 
Aponibolinayen is there.” “Ves, you go first, I will come, I will follow 
you. I go first to wash my hair and bathe,” she said. The betel-nut 
which is covered with gold said, ‘‘I wait for you, for if you do not come, 
I shall grow on your knee.” The old woman Alokotan started when 
she finished washing her hair and bathing. The betel-nut, which was 
covered with gold, took her, and not long after they arrived, and they 
met those whom the other betel-nuts went to summon in the other 
towns. No one wanted the baby to go to them,* and when none wished it 


1 See p. 10, note I. 

2 See p. 9. 

3 See p. 18, note 2, for similar incidents. 

4'This would have been a sign that the child wished to go to its father. 


TALES OF THE MytTHicaL PERIOD 39 


to approach, the old woman Alokotén summoned the spirits. (‘What 
town did they not yet invite?” This question was added by the 
story-teller. Not part of tale.) The old woman Alokotan said, “You 
invited all the people except Ini-init, who is above. You did not send 
the prepared betel-nut covered with gold to summon him. « Perhaps 
he made Aponibolinayen pregnant, because the siksiklat took her up 
when they went to gather greens — she and her sister-in-law, who is 
Dinay.”’ 

They commanded the betel-nuts, and they oiled them, and sent 
them. Not long after the betel-nut, whom they sent, arrived above, who 
went to call Ini-init. And the betel-nut said, when he arrived, ‘‘Good 
morning, Sun, I donot tarry. The reason of my visit is that Ebang and 
Pagatipdnan, who make balaua, sendme. If you do not wish to come, I 
will grow on your head.’”’ The sun said, ‘‘Grow on my head, I do not 
wish to go.” The betel-nut jumped up and went on his head, and it 
grew. Not long after the betel-nut became tall and the sun was not able 
to carry it, because it became big, and he was in pain. ‘“‘You go to my 
pig, that is what you grow on,” he said. Not long after the betel-nut 
jumped on the head of his pig, and the pig began to squeal because it 
could not carry the betel-nut which began to grow on its head. And 
Ini-init said, ‘Ala! get off my big pig and I come.”’ The betel-nut got 
off the pig. 

Not long after they went and Pagatipdnan carried the baby near to 
the gate. When Ini-init and the betel-nut approached, the baby was 
happy and he went to be carried by Ini-init. When they arrived at the 
festival place, the people saw that he who carried the baby rolled be- 
cause he was round, and they saw he was not a man but a stone, and 
Ebang and Pagatipanan said, ‘‘Ala! Aponibolinayen, you start and take 
off your arm beads and you dress in rags, you wrap your wrists with 
strings, in place of the arm beads, so that you can go with the stone 
when he takes you to his home, when our balaua is finished. Not long 
after Aponibolinayen started. She took off her beads and her dresses 
and exchanged them for rags and strings. When she changed her 
dresses, she went down the ladder, and she saw that he who carried the 
baby was a stone, which was round. After that Pagatipdnan said, 
“Ala! now our balaua is finished, you go home to the town of the stone.” 
Aponibolinayen said, ‘‘ Yes, if that is what you say.”” Those people who 
were invited bade them good-by, and when they went away, they went 
home also — those whom they invited. 

Not long after they arrived at their home and the sun became a man, 
he who had been a stone before. ‘‘When next month comes we shall 
build balaua, Aponibolinayen, so that we can invite our relatives, and 


40 TRADITIONS OF THE TINGUIAN 


I will pay the marriage price, because I marry you,’” said Ini-init to her. 
Soon the month arrived in which they said they would build balaua, and 
they summoned the old woman Alokotan, to start the balaua. Not 
long after they sent to get bolo and lono? with which to make the dakidak 
and talapitap.* When it became afternoon the old woman Alokotén 
began to sing da-eng* and the next night they sang da-eng again. Not 
long after they commanded to pound rice, and Aponibolinayen used 
magic so that many women went to pound with them.’ And Ini-init 
practiced magic so that they had many neighbors, and many who went 
to pound rice with them. 

Soon they commanded to get the timbers for the balaua, and they 
prepared everything which they needed. When it became morning they 
built balaua, and not long after they went to get the prepared betel-nut, 
which is covered with gold, which they sent to invite their relatives.® 

When they arrived — those prepared betel-nuts which were covered 
with gold — they oiled them at the beginning of the night, and sent them 
toinvite. Aponibolinayen said, ‘‘I will use magic, so that you, betel-nut, 
may reach the town of our relatives so that you invite all of them. When 
there is one who will not come, you grow on their knees, as long as they 
do not come.” Not long after they made Libon’ in the beginning of the 
night. 

Those betel-nuts, whom they sent to invite, arrived, those which 
they sent to invite their relatives. They did not wish to go to make 
balaua. The betel-nuts who went to invite them said, ‘‘If you do not 
wish to come, I will grow on your knee.” Pagatipdnan said, “You 
grow,” and the betel-nut grew on his knee, and it became high and he 
was in pain. ‘‘Ala! you get off my knee, and you go on my pig,” he 
said, and the betel-nut went truly on his pig and it squealed. ‘You 
get off my pig, and we will come,” he said, and the betel-nut truly got 
off the pig. ‘Ala! you who live in the same town, you go and wash your 
hair and bathe, and wash your clothes so that we can go to make Sayang® 
with the stone and Aponibolinayen. Here is a betel-nut covered with 
gold which they send,” said Pagatip4nan. And the people who lived in 


1See p. 11 ff. 

2 Certain varieties of bamboo and reeds. 
3 See p. 13. 

4 See p. 13, note I. 


5 The rice used in this ceremony is pounded in a certain manner, by many women 
who sing as they work. 


6 See p. 18. 
7 See p. 13, note 2. 
8 See p. 12. 


TALES OF THE Myrtuicat PEriop 41 


the same town washed their hair and bathed, and they went to wash 
their clothes. Not long after it became afternoon and Pagatipdnan 
used magic so that cake and singed pig appeared which they were to take 
to those who make Sayang, which they exchanged with those who make 
Sayang.' Not long after they arrived at the place of the gathering, and 
Aponibolinayen and Ini-init went to make alawig,? and when they had 
finished, they brought them up to the town. Pagatipdnan said, “I did 
not think that the stone which rolled could change when he came to make 
balaua with us.” 

** Ala! now all you who have arrived, rich men, you divide the pre- 
pared betel-nut which is covered with gold,” said Ini-init. Not long 
after Pagatipanan cut the betel-nut and chewed, and the quid of Ini-init 
went to the quid of Pagbokdsan, and the quid of Aponibolinayen went 
to the quid of Pagatipanan.’® 

‘Ala! now that we have finished chewing, I will give the payment 
for Aponibolinayen, and now that you have found out that I am your 
son — father and mother — let us give the payment,’ said Ini-init. 

His father and mother said, “‘If that is what you say, my child, we 
will give,’ and they gave him the name of Aponitolau.® And Aponitolau 
said, “‘Ala! you play the gansa* sothat wecandance.” When they played 
the gansa, Iwaginan took the alap and kinamayan" and he gave them 
to Aponibolinayen and Agyokan. When Aponibolinayen and Agyokan 
had finished dancing, they made Aponitolau and Asindam4yan dance. 
When Aponitolau and Asindamayan finished dancing he made to dance 
Dinay of Kabisilan, who was the daughter of Dalondgan, and also they 
made to dance Kanag,® who was the son of Aponibolinayen and Aponi- 
tolau. When they finished to dance, Datalan and Dalondgan of Kabisi- 
lan danced, and when they finished to dance, Iwaginan made Dagapan 
and Indi4pan dance. When they had finished dancing Gintrban and 
Agyokan were next. And the beads of Gintrban were jars, which struck 
together while they danced. Next were Iwaginan and Kindi-ifian who 


1 Like presents, or others of equal value, are generally given in return. 

* A dance held at the gate of the town, on the great day of this ceremony. Dur- 
ing the dance rice and water are thrown on the visitors. 

* This was a sign that they were related. In this case the quids of the young 
people went to those of their fathers. 

4 They had not yet paid the customary marriage price for the girl. 

5 See p. 6. 

6 Copper gong. 

7A white and a black strip of cloth which the dancers carry in their hands. 
When the cloth is given to a person he is thus invited to dance. 

ae was the baby born from Aponibolinayen’s finger. Mentioned earlier in 

story. 


42 TRADITIONS OF THE TINGUIAN 


was the wife of Ilwisan of Dagapan. And when they had all danced 
they stopped playing the gansa. Aponitolau gave the payment for 
Aponibolinayen and it was the balaua nine times filled with jars — 
malayo, tadogan, and ginlasan.! And when he had given all the payment 
they played again on the gausas for one month and they danced. 

When one month passed, they went home — their relatives whom 
they had invited. They said, ‘‘Ala! now Aponitolau and Aponibolina- 
yen, since the day has arrived on which we go home, do not detain us 
for we have been here for a month, we go home to our town.”’ Not long 
after they all went home. And the father and mother of Aponitolau took 
them home with them to Kadalayapan, and they took all their possessions 
from up above. When they arrived in Kadalayapan those who lived in 
the same town were surprised, for Aponitolau and Aponibolinayen were 
there. They went to see them and Balokdnag (i.e., Kanag — their son) 
was large. It is said. 

(Told by Magwati, a man of Lagangilang Abra.) 


2 


“‘T am anxious to eat the mango fruit which belongs to Algaba of 
Dagala,” said Aponibolinayen. When she said this she was almost dying 
and she repeated it. ‘‘Ala cousin Dalondgan, you go and take cousin 
Dina-ogan, and go and secure the mango fruit of Algaba of Dagéla,” 
said Aponibalagen. ‘‘Why does Aponibolinayen want the mango fruit 
of Algaba of Dagdla; does she not know that anyone who goes there can- 
not return?” asked Dalondgan. ‘Ala, you go and be careful and he will 
not hurt you,” said Aponibalagen. And Dalondgan went truly, and 
started, and Aponibalagen gave Dalondgan a belt and earrings, which 
he was to trade for the mango fruit; and Dalondgan went to get Dina- 
ogan, and he took an egg. Not long after they went and they held the 
egg all the time as they walked. When they were in the middle of the 
way the egg hatched. When they had almost arrived in Dagdéla the chic- 
ken had become a rooster which could crow. 

Not long after they arrived at the spring of Algaba of Dagdla, and 
the people who dipped water from the spring were there. ‘‘ You people 
who are dipping water from the spring, where is a shallow place where 
we can cross?” ‘Where is the shallow place where we can cross you 
say, rich men, perhaps you are enemies,”’ said the women who were dip- 
ping water. “If we are enemies we would kill you,” said Dalondgan. 
“You see the shallow place where the people cross,” said the people 


1 Names of different kinds of jars. 


TALES OF THE MyrtTuHicaL PERIOD 43 


who were dipping water from the well. Not long after they spread their 
belt on the water and they rode across. When they arrived on the other 
side of the river they took a bath. As soon as they finished bathing they 
went on top of a high stone and dried their bodies. The water which 
dropped from their bodies became agates which have no holes through 
them, and the women who were dipping water saw the agates which 
dropped from their bodies and they touched each other and said, “‘Look 
at that.” When they put their clouts on they asked the women, ‘‘ Where 
is the road to the house of Algaba of Dagdla?” “You follow the sagang; 
they lead to his house and his balaua,”’ said the women who were dip- 
ping water from the well. ‘Will one of you guide us to the house of our 
cousin Algaba?” they said. ‘“‘No, because no one comes to get water 
unless all are together,”’ said the women. Not long after Dalondgan and 
his companion went up to the town and the defensive fence, which was 
made of boa constrictors, did not notice them for the snakes slept. 
Not long after they arrived at the balaua. ‘‘Wes,”’ they said, and the old 
woman alan* came to look at them through the window. ‘How are 
you?” she said. “Do not go to the balaua, because Algaba can see 
you,” said the alan. 

Algaba was playing with his sweetheart in the other house, when 
his sweetheart arrived from the well. “‘ Your big snakes, which make 
the fence, did not see the enemies who came inside of the town.” 
Then Algaba ran to his house and he was very angry when he saw the 
two men. He went to get his headaxe and spear and when he took them 
down the weapons shed tears which were of oil. “What is the matter 
with my weapons that they weep oil? Perhaps these men are my rela- 
tives,” said the angry man. He dropped them and when he took another 
set they shed bloody tears. 

The two men went up into the kitchen of the house, and Algaba 
went there. ‘How do you do now?” he said, still angry. ‘‘What do 
you want here?” ‘‘What are you here for, you ask, and we came to 
buy the mango fruit for Aponibolinayen who is nearly dead.” “It is 
good that you came here,” said Algaba, but he was angry and the 
two men were frightened, and they did not eat much. As soon as 
they finished eating, “What do you want to pay?” said Algaba. They 
let him see the one earring of Aponibolinayen. ‘I don’t like that; look 
at the yard of my house. All the stones are gold,” said Algaba. When 
he did not want the earring, they let him see the belt, and Algaba 
smiled. “‘ How pretty it is! I think the lady who owns this is much pret- 


1 Poles on which the heads of enemies are displayed. 
2 The alan are lesser spirits. See p. 14. 


44 TRADITIONS OF THE TINGUIAN 


tier,” he said to them. ‘Ala, you go and get two of the fruit.” So they 
went truly, and Dalon4gan went to climb and when he secured two 
mangoes he went down. “We go now.” “I will go with you for I 
wish to see Aponibolinayen,” said Algaba. He said to his mother 
alan, ‘‘You, mother, do not feel anxious concerning me while I am 
gone, for I want to go and see the sick lady who so desires the mango 
fruit. Watch for enemies who come inside the town.” ‘Yes, do not 
stay long,” said his mother alan. 

Not long after they went and when they were in the middle of the 
way Algaba said, “Is it far yet?” “It is near now,” they answered. 
“T use my power so that the sick woman, for whom they came to get 
fruit, will feel very ill and nearly die,” said Algaba to himself. Not 
long after, truly they almost arrived. When they reached the well, he 
asked again, ‘Is it still far?” but he knew that the well belonged to 
Aponibolinayen. “It is near now; she owns this well,” they said. 
Not long after they entered the gate of the town. “I use my power so 
that Aponibolinayen will die,” he said, and she truly died. “Why is 
Aponibolinayen dead? The mango fruit which we went to get is worth- 
less now,” they said. ‘Perhaps she is the one they are wailing for,” 
said Algaba of Dagdla. When they reached the ladder, ‘‘The mango 
fruit which you went to get is no good at all,” said Aponibalagen to 
them. “Yes, it is. I came because I wish to see her,” said Algaba of 
Dagila. “If it is possible for you to bring her to life, please do so,” 
said Aponibalagen to him, and took him inside of the house. Algaba 
looked at her, and she was a lady without an equal for beauty. Not 
long after he took the body in his arms. “I use my power so that when 
I whip my perfume! kaladakad she will move directly,” he said, and the 
body moved. ‘‘I use my power so that when I whip my perfume banaw- 
Es she will say ‘Wes’” and she at once said “Wes.” “‘T use my power 
so that when I whip my perfume she will wake up,” and she woke up. 
“Wes, how long my sleep was!” said Aponibolinayen, for she was alive 
again. ‘How long I sleep! you say. You have been dead,’ said Algaba, 
and Aponibolinayen looked at him and she it saw was not Aponibalagen 
who held her in his arms. ‘Why, Aponibalagen, do you detest me? 
Another man is holding me,”’ she said, and she arose from his arms, be- 
cause she was ashamed. ‘Do not leave me, lady; you would have been 
dead a long time if I had not come,” said Algaba, and their rings ex- 
changed of themselves while he was holding her and when Aponiboli- 
nayen had regained her breath, Algaba divided the mango fruit into 
two parts and he gave to Aponibolinayen, but she did not want to take 


1 See p. 18, note I. 


as 


TALES OF THE MyrtTuHIcaL PERIOD 45 


it for she was ashamed. “If you do not wish to eat this fruit which I 
give you, you cannot go to anyone but me,” said Algaba, and Aponibala- 
gen left them alone. 

Not long after Aponibolinayen could sit up straight, and she wanted 
to leave Algaba, but he took her. When Aponibolinayen looked at her 
ring she saw it was not her own. ‘Why haveI another ring?” she 
asked, and she caught the hand of Algaba for he wanted to take her. 
‘Give me my ring. It is not good for you, for it looks like copper. 
Take your ring, for it is really gold,” said Aponibolinayen. “No, 
this is good, for I did not take it from your finger. The spirits wanted 
it to come to my finger. Our rings are both gold, but they are differ- 
ent colors,” he said. ‘‘Let us chew betel-nut for it is bad for us to talk 
when we do not know each other’s names.” ‘It is not my custom to 
chew betel-nut,”’ said Aponibolinayen. ‘‘Then you learn,’ said Algaba. 
Not long after he made her chew and he gave toher. “ Now,lady, whom 
I visit you tell your name first,” he said. ‘‘No, because I am ashamed, 
as a woman to tell my name first.” Not long after he said, ‘‘My name is 
Algaba of Dagdéla. I have looked in all parts of the world for a wife, but 
I did not find anyone like you, and now I have found you, and I want 
you to be married to me.” “‘My name is Aponibolinayen of Kaodanan, 
sister of Aponibalagen who are son and daughter of Ebang and Pag- 
bokdsan,”’ said Aponibolinayen. Not long after they laid down their 
quids and they were rows of agate beads which have no holes. Algaba 
said, ‘It is good for us to be married.’”’ So they were married and they 
went to Dagdla. As soon as they arrived in Dagala, ‘‘ Mother,” he said 
to his mother alan, ‘‘now we are going to take you to Kadalayapan, 
because I have found a wife.” ‘“‘No,”’ said the alan, ‘‘we must first build 
balaua here.” ‘That is good if it is what you desire,” said Algaba. 

Not long after Aponibolinayen commanded people to pound rice, 
and others to get betel-nuts which were covered with gold. So they 
truly made Sayang.1 Not long after when it became evening they 
made Libon.! “The best for us to do is to invite Aponibalagen, and 
all the people of Kadalayapan and some other places,” said Algaba. 
Not long after they sent the betel-nuts which were covered with gold 
to invite their relatives. Some of the betel-nuts they sent to Kaodanan. 
«Sir, cometo Dagéla, because Aponibolinayen and Algaba build balaua,”’ 
said the betel-nut to Aponibalagen. When the other betel-nuts arrived 
at Kadalayapan to invite the people they said to Langa-an, ‘“‘Come 
to Dagdla because Aponibolinayen and Algaba make balaua.” Not 
long after Aponibalagen and Aponigawani and the other people went. 


1 See pp. 12-13. 


46 TRADITIONS OF THE TINGUIAN 


When they reached the middle of the way they met the people of Ka- 
dalayapan, so they were a large party who went. When they arrived 
at Dagdla, at the place where the spring is, they saw that all the stones 
by the river were gold and they were surprised, and the people who 
were dipping water from the spring were there. ‘‘You people who are 
dipping water, where is the shallow place for us to cross?” they said. 
“You look for the place where the people go across?” said the people 
who were dipping water. Not long after they went across the river. 
As soon as they reached the other side of the river, they took a bath. 
The women who were dipping water saw that the water which ran from 
their bodies were agates which had no holes. ‘How wonderful are the 
people who live in Kadalayapan and Kaodanan, for they are relatives of 
Kaboniyan! and they have power,” said the women who were dipping 
water from the well. 

“You people who are dipping water, where is the trail which leads 
to the house of Algaba of Dagdla?” they said. ‘‘ Follow the head poles; 
they are along the road to his house,” said the women who were dip- 
ping water. So they went up truly to the town, and the boa constric- 
tors which made the fence around the town did not move when they 
passed, for they were afraid, and when they arrived at the house of 
Algaba the alan danced. When they sat down Pagatipanan was in a 
hurry. ‘Ala! Langa-an, let us go and give the betel-nut which is covered 
with gold to Algaba,” he said and they went truly. They told Algaba 
that they were going to chew betel-nut, because they wished to learn if 
they were relatives; and Algaba said ‘‘That is good,” and they called 
Aponigawani to the house, and they cut the betel-nut in pieces. As soon 
as they cut it in pieces, ‘‘The best way to do is for you to tell your name 
first, because we came to visit you,” said Pagatipanan to Algaba. “No, 
old man, you tell your name first,”’ said Algaba. Not long after, ‘My 
name is PagatipA4nan who am the Lakay? of Kadalayapan.” Not long 
after, “My name is Pagbokdsan who is the father of Aponibalagen of 
Kaodanan.” Not long after, ‘My name is Algaba who is the son of an 
alan who has deformed feet,? who has no sister; we are not like you 
people who have power,” said Algaba. Not long after, ‘My name is 
Aponibalagen of Kaodanan who is the son of Ebang and Pagbokasan.” 
Not long after, ‘My name is Aponigawani of Kadalayapan who has no 
brother, so that when some enemies come into our town I dress in the 
bark of trees.” Not long after, ‘‘My name is Apontbolinayen who is the 


1 A powerful spirit. 
2 The head man of a Tinguian village. 
3 See p. 14. 


TALES OF THE MyrTuicaL PERIOD 47 


sister of Aponibalagen.” As soon as they told their names, they laid 
down their betel-nut quids. The quids of Algaba and Aponigawani 
both went to the quid of Pagatipdnan, also the quids of Aponibalagen 
and Aponibolinayen went to the quid of Pagbokdsan. Then Aponiga- 
wani stood up. ‘‘ You are so strange, Algaba, you are my brother. Iam 
so glad that I have a brother now. You are bad for you let the enemies 
come into Kadalayapan,” she said. ‘Excuse me for I was far from 
Kadalayapan and did not see; it is our custom for some of us to go to 
fight,” said Algaba. “The best way to do, Aponitolau,! is for you to go 
back with us to Kadalayapan,” said Aponigawani. “If that is what 
you wish it is all right,” he said. Not long after the balaua was finished 
and they took them to Kadalayapan. The valuable things which the 
alan owned she gave to them, and she flew away. 

When they arrived in Kadalayapan, Aponibalagen wanted to marry 
Aponigawani. He sent his mother to go and give the message. As soon 
as she arrived in Kadalayapan, ‘“‘Good morning, nephew Aponitolau,” 
said Ebang. ‘‘Good morning, what are you here for?” said Aponito- 
lau. ‘‘What are you coming for, you say. Aponibalagen sent me to 
talk to you, for he wishes to marry Aponigawani,” she said. “If you 
think it is good it will be all right,” said Aponitolau, so she took out 
the engagement gift end she put one earring inside of a little jar and it 
was filled with gold. Aponitolau lifted his eyebrows and half of the gold 
disappeared, so Ebang put another earring in the pot and it was full 
again. ‘‘Ala! when it becomes evening you come and bring Aponiba- 
lagen,”’ he said to Ebang. ‘‘Yes,” she said. So she went home. As 
soon as she arrived in their house in Kaodanan, Aponibalagen asked 
the result of her trip. ‘‘They agreed all right; we will go when it be- 
comes evening,” said Ebang. When it became night they went to Ka- 
dalayapan and he lived with Aponigawani. When it became morning 
he took Aponigawani to Kaodanan and the father and mother of Apo- 
nigawani and the other people followed them. They went to get the 
marriage payment. It was the balaua filled nine times with jars. As 
soon as they gave all the payment, Aponitolau was the next to make 
his payment. It was also the balaua filled nine times. As soonas they 
made all the payment they went home. 

(Told by Mano, a woman of Patok.) 


3 


“T am going to wash my hair. Give me the rice straw, which has 
been inherited nine times,” said Aponitolau to his mother Langa-an. 


1 Algaba is renamed Aponitolau. 


48 TRADITIONS OF THE TINGUIAN 


So Langa-an gave him some and he went to the river to wash. As soon 
as he arrived at the well he saw the pretty girl who was washing her hair. 
He went and sat down on her skirt and the pretty girl told him not to cut 
her in many places so she would not need to doctor the wounds. “If I 
were an old enemy I would have killed you at the first. It is bad for us 
to talk when we do notknoweachother’snames. Let uschew betel-nut,” 
said Aponitolau. “No, for it is not my custom,” said the girl. But 
Aponitolau compelled her to chew betel-nut with him. ‘You tell your 
name first,” he said to her. ‘‘No, it is not good for me to tell my name 
first, for [am awoman. You area man. You tell your name first.” 
So Aponitolau said, ‘‘My name is Aponitolau of Kadalayapan who am 
the son of Langa-an and Pagatipa4nan, who came here to wash my hair. 
It is good fortune for me that I met you here washing your hair.” 
““My name is Gimbangonan of Natpangan, who am the daughter of 
It-tonagan, who is the sister of Aldasan.”’ As soon as she told her name 
she disappeared and went to hide among the betel nuts on the branch of 
a tree. So Aponitolau was very sorry and he went back home without 
washing his hair. As soon as he arrived where Langa-an was sitting he 
said to her “‘Mother, when I arrived at the well by the river I met a 
pretty girl whose name was Gimbangonan, the daughter of It-tonagan of 
Natpangan. We chewed betel-nuts and told our names, but as soon as 
she told her name she disappeared and I could not see her. She said that 
she lived in Natpangan. I want tomarry her. Will you go and arrange 
the pakdlon?’* So Langa-an went at once and got her hat which was as 
large as the salakasak® for she saw. hat Aponitolau was sorrowful. 

When she took her hat it clucked,*) ‘‘Why does my hat cluck when 
Itakeit down? I think they do not like you, Aponitolau,”’ said Langa-an. 
“No, you goand try.” So Langa-an went again to get her hat and again 
it clucked, but nevertheless she took it and went. When she was in the 
middle of the way the head of the hat which was like a bird swung and 
made Langa-an turn her head and it clucked again. Langa-an sat down 
by the trail and wondered what would happen. Not long after she went 
on again and she met Asindamdyan near the ford. She asked where the 
ford was and when Asindamdyan told her, she spread her belt on the 
water and it ferried her across. Not long after she reached the other side 
of the river, and she inquired for the house of Gimbangonan. Asin- 
damayan answered, ‘‘You look for the house where many people are 
putting props under the house. That is the house of Gimbangonan. 
Her porch has many holes in it.” 


1See p. II. 
2A big bird. 
A badsign. See p. 19, note 1 for omens. 


TALES OF THE MytTHIcAL PERIOD 49 


When Langa-an arrived at the house she said, ‘‘Good afternoon.” 
And It-tonagan and Gimbangonan answered, ‘‘Good afternoon.”’ They 
invited her to go up into the house and she went. ‘‘Why do you come 
here, Aunt?” said Gimbangonan. “I came to arrange for you to marry 
Aponitolau, for he wants to marry you and has sent me to talk about 
the pakdlon.”” Gimbangonan was very happy and said to her mother, 
“You tell him yes, for I wish to marry Aponitolau.” So It-tonagan 
agreed to the marriage and Langa-an asked how much the marriage 
price would be. ‘‘The regular custom of the people with magical power 
which is the balaua nine times full,”’ said Aldasan, because It-tonagan 
was always restless and was walking outside the house. So Langa-an 
left a little jar and agate bead, as a sign of the engagement, for Gim- 
bangonan. Not long after she went back home to Kadalayapan. 
When she arrived where Aponitolau was lying down she said, ‘‘Wrs”’ 
for she was tired and Aponitolau heard her and he went and inquired 
what was the matter. His mother answered that they had agreed on the 
marriage and the next day he could go and marry Gimbangonan. 

As soon as the next day came they prepared jars of basz,! and pigs to 
be carried to Natpangan, and Aponitolau carried one large empty jar.” 
So they went. As soon as they arrived Aponitolau asked where 
Gimbangonan was, and the people said, ‘‘Look at the big woman.” 
He looked and saw that she was a very big woman and Aponitolau 
cried, for she was not the girl he had seen before, and he bent his 
head. While the old men were talking to each other Gimbangonan 
said to Aponitolau, “‘Come here, Aponitolau. Be very happy. Why do 
you bend your head?”’ Aponitolau did not listen, and he did not go. 
Not long after Langa-an and the others went back home and left 
Aponitolau to be joined to Gimbangonan. Aponitolau was afraid to go 
to Gimbangonan, for she was a very big woman. She called to him all 
the time, but he did not go to her. It-tonagan was restless and did not 
stay in the house even in the night, and they could not sleep. 

After ten days Aponitolau said, ‘I am going to Kadalayapan for 
a little while. I will return soon.” ‘If you go to Kadalayapan I will 
go with you,” she said. ‘Do not go this time and I will take you next 
time,” he said, and he went. When he was near the gate of the town of 
Kadalayapan he hung his head until he reached his house. His mother 
asked why he hung his head. ‘I do not wish to marry Gimbangonan 
for she is not the woman I met by the river.” ‘‘Do not be angry with me 
for I did what you wished. I would not have engaged you to Gimban- 


1 Sugar cane rum. 
2 The groom’s gift. 


50 TRADITIONS OF THE TINGUIAN 


gonan if you had not sent me.” They sent their liblibayan' to go and 
get betel-nuts which were covered with gold, for they intended to make 
Sayang, so that they could find out who the woman was who had been 
by the river. Soon the liblibayan returned and they said, “‘We did not 
get the betel-nuts which you desired for we found a pretty toy among the 
branches of the tree.”” Aponitolau took the branch of the tree which 
shone as if covered with fire and he put a blanket on it and many pillows 
around it. As soon as they had again commanded the /iblibayan to get 
the betel-nuts they went and soon they arrived with the fruit. They 
oiled the betel-nuts and sent them to every place in the world and if 
anyone refused to come they were to grow on their knees. Not long after 
the betel-nuts went to the different towns and invited all the people. 

When they arrived they danced and Aponitolau looked at them 
to see if the woman he met at the river was there, but she was not among 
them, and he wondered what had become of the woman, for the betel- 
nuts had gone to all parts of the world. Aponitolau went into the house 
for he was sorrowful, and he laid down near the blankets and he noticed 
that the blankets appeared as if on fire and he was frightened.? He got 
up and unwrapped the blankets and he saw a pretty/girl. “I did not 
think you were here. I have been engaged. You said your name was 
Gimbangonan, and I sent my mother to engage me to you, but when I 
saw Gimbangonan she was a big woman so I left her and came here to 
make balaua so I might find you. You cannot escape from me now for I 
shall hold your hand. Let us chew betel-nut.”” So they chewed and 
Aponitolau said, “My name is Aponitolau of Kadalayapan who is the 
son of Langa-an and Pagbokdésan to whom you told a lie for you said you 
were Gimbangonan, and now I want to know your real name.” ‘“‘My 
name is Aponibolinayen of Natpangan who is the daughter of Ebang 
and Pagatipanan.”” When they had told their names they saw that they 
were related and that they both possessed magical power, so they were 
married. 

After three days, Aponitolau said to Aponibolinayen, ‘‘ Wait for me 
in the house. Do not be lonesome, for our mother is here. I am going 
to see my pasture.” ‘Do not stay long,” said Aponibolinayen. ‘“‘If 
anyone comes you hide in the house,” said Aponitolau. Not long after 
he went and when he arrived in the pasture all the jars went around 
him and all the jars stuck out their tongues for they were very hungry for 
they had not been fed for a long time. The jars were somadag, ginlasan, 
malayo, and tadogan, and other kinds also.2 When Aponitolau thought 


1 Lesser spirits. 
2 See p. 35, note I. 
5 See p. 42, note I. 


TALES OF THE MyTHICAL PERIOD 51 


that all the jars had arrived where he was he fed them with betel-nut, 
first covered with awed! leaves. As soon as he had fed them he gave 
them some salt. Not long after he went back home and he rode on a 
carabao. 

When he arrived at their house he called to Aponibolinayen, but no 
one answered him and he was surprised. So he hurried to the house 
and he saw that Aponibolinayen was dead and he was grieved. He took 
her in his lap and while her body was in his lap it began to sweat. He 
used his power so that when he whipped? his perfume banawes she said, 
“Wes.”? When he whipped his perfume dagimonau she awoke. When 
he whipped his perfume alikadakad she stood up and said, “I told you 
not to go, Aponitolau, but you went anyway. A big woman came here 
and stole all my things and killed me. I don’t know who she was.” 
Aponitolau called his mother and asked who it was and his mother 
replied that it was Gimbangonan. So Aponitolau went to Natpangan. 
““Why did you go to kill Aponibolinayen?” ‘I went to kill her for you 
do not care forme anymore.” ‘I do not like you, for you are a very big 
woman. Every time you step the floor is broken. If you come again 
to Kadalayapan I will cut your head off. Do not come again to harm 
Aponibolinayen.” He went home to Kadalayapan and he divorced 
Gimbangonan. 

Not long after they went to the pasture and they rode on the back 
of a carabao. As soon as they arrived, all the jars rolled around 
them and stuck out their tongues and Aponibolinayen was afraid, 
for she feared the jars would eat them. The wide field was full of 
jars. Aponitolau gave them betel-nut and /awed vine and salt. As soon 
as they fed them they went back home. Not long after Aponibolinayen 
said to Aponitolau, ‘‘We are going to Natpangan to visit my father and 
mother,” so they went. As soon as they arrived there Aponibolinayen 
told her father and mother that Aponitolau had a pasture filled with 
many different kinds of jars, in the place of Kabinalan. When they had 
been in Natpangan ten days they returned home and Aponibolinayen’s 
father and mother went with them and saw the jars. When they reached 
the field where the jars were they were afraid that the jars would eat 
them, but Aponitolau fed them. The father and mother of Aponiboli- 
nayen were surprised for there were many valuable jars which filled the 
wide field of Kabinalan. Not long after they went back home to Nat- 
pangan. 

(Told by Angtan, a woman of Lagangilang.) 


1 Piper sp. 
2 See p. 18, note I. 


52 TRADITIONS OF THE TINGUIAN 


4 


““Sinogyaman, come and oil my hair so that I can go to war,” said 
Aponitolau. “And you, Sinagayan, put some rice in the pot and cook it, 
and also some fish for us to eat.”” Not long after she cooked, and Sinogy- 
aman oiled his hair. When Sinagayan finished cooking they ate and 
started to go to GegEnawan where Asibowan lived. Sinogyaman and 
Sinagayan did not want him to go, but Aponitolau went anyway. 

When he arrived at the edge of the town he stood still a long time, for 
he did not know the way to GrgEenawan. A bird went to him and said, 
“Why do you stand here for a long time, Aponitolau?” “Why do you 
stand a long time, you say, and I am going to the town of Asibowan, 
whom every one says isa pretty girl,”’ said Aponitolau to the bird. “Ala, 
Aponitolau, it is best for you to follow me and I will show you the way to 
the place where Asibowan lives.’”’ Not long after they went and they 
soon arrived at the town of Grgrnawan. “Ala, Aponitolau, I leave 
you now for I have showed you the way,” said the bird. So Aponitolau 
went alone to the house of Asibowan. When he reached the ladder of 
her house Asibowan was looking out of the window and she said, ‘‘Oh, 
there is a rich gentleman. How are you? Where are you going?” 
Aponitolau said, “I am going to Nagsingkawan, but I have lost my 
way and I thought that this was Nagsingkawan. I saw this house so I 
came to get a drink.” ‘‘This is not Nagsingkawan. Come up and I 
will cook and we will eat.” Aponitolau went up into the house and the 
girl gave him water to drink. She cooked and then she called him. “I 
do not want to eat yet. I will rest for awhile and eat when your husband 
comes,” said Aponitolau. 

Not long after, while they were talking he saw Asibowan break ° 
the fish stick and put it in the pot and he watched to see what 
would become of the stick. He saw that it became a fish.1 She 
called often for Aponitolau to come and eat and he went and he said, 
“T want to wait until your husband comes, for it is not good for us to eat 
first, and it is not good for us to be eating when he arrives.” ‘Come, it 
will be all right. We will eat now, and he can eat when he comes” said 
Asibowan. So he went to eat with her, for he was very hungry. He 
saw that she took all the rice and fish out of the pots, and there were 
only dishes for them. ‘What is the matter with this woman that she 
does not leave any fish for her husband?” he said to himself. While they 
were eating Asibowan told him that she did not have a husband and 
Aponitolau smiled. When they finished eating, they cut betel-nut for 


1 See p. 17, note 3. 


TALES OF THE MytTHIcAL PERIOD 53 


them to chew. ‘‘Now be patient for we must chew betel-nut, for it is 
not good for us to talk until we know each other’snames.” Asibowan said, 
““How can we chew betel-nut, for I do not chew for I am related to 
Kaboniyan?’? ‘You must chew anyway for we cannot tell our names 
. unless we chew,” said Aponitolau. When Aponitolau urged her a long 
time she took the betel-nut and they chewed. “Since you are the lady 
who lives here, it is best that you tell your name first,” said Aponitolau. 
“No it is not good for a woman to tell her name first, so you must tell 
your name,” said Asibowan. Not long after, “My name is Aponitolau of 
Kadalayapan who is the son of Langa-an and Pagatipdnan, who goes 
to find a pretty girl who has power like me,” said Aponitolau. “My 
name is Asibowan of GrgEnawan, who lives alone in the field, who has 
no neighbors for this is my fortune,” said Asibowan. So Aponitolau 
staid with her nine months and his father and mother were searching 
for him. They had many people searching for him and they killed many 
animals to feed the people until all their animals were gone. The bones 
which they threw away made a pile nine times as large as the balaua. 

Asibowan became pregnant and not long after she gave birth. 
“What shall we call our girl?” said Aponitolau. “We will call her 
Binaklingan.”” When Asibowan bathed the baby it grew one span for 
she used magical power. So the baby grew one span every time.” Not 
long after she could walk, Aponitolau saw the pile of bones which the 
searchers had thrown away when they ate, and it was nine times larger 
than the balaua. “The best thing for us to do, Asibowan, is for us to go 
to Kadalayapan, for my father and mother are still searching for me and 
the people who are searching are eating all their animals.” ‘The best 
thing for you to do is to go home and find a woman whom you should 
marry and then when you are married you make Sayang* and I will come 
to Kadalayapan,” said Asibowan, for it was not good for them to be 
married because she had less magical power than Aponitolau. “If you 
do not wish to go, I will take our daughter Binaklingan.” ‘Wait awhile 
until we have commanded that'a house be built for her to live in.” Not 
long after they commanded that a house be made for Binaklingan, and 
it was all of gold. It was finished in the middle of the night and she used 
magic so that the golden house went to Kadalayapan. 

When Aponitolau woke up early in the early morning he heard many 
roosters crowing and many people talking. ‘My daughter Binaklingan, 
how bad your mother is, for she sent us here to Kadalayapan without 


1 A powerful spirit. 
2 See p. 30, note 3. 
* See p. 12. 


54 TRADITIONS OF THE TINGUIAN 


telling us,” said Aponitolau. His daughter was very sorry but she played 
on the pan pipe. When it was morning Langa-an saw the golden house 
by their house. ‘“‘Why there is a different house here. I think Aponito- 
lau has arrived and maybe he is in that house,” said Langa-an to Pag- 
bokdsan,! and Pagbokd4san went outdoors. “Are you here Aponitolau? 
We had sought you for a long time, but did not find you. None of our 
animals are left alive,’’ said Pagbokdésan. ‘‘Why did you search for 
me? I told Sinogyaman and Sinagayan that I was going to fight. Did 
they not tell you?” said Aponitolau. “We thought that you encoun- 
tered our old, dangerous enemies, for you have been away many months. 
Why do you have a daughter who is a young girl?” “Yes, Binaklingan 
who is here is my daughter, and her mother Asibowan with whom I 
lived for a long time did not want to come here to Kadalyapan, for she 
said I must find a girl suitable for me to marry and then we must make 
balaua so that she will come to our town.” 

When they had been in Kadalayapan five days, they went to take 
a walk in the evening of the sixth day, and they went to the spring of 
Lisnayan. As soon as he arrived at the spring he used magic so that 
all the pretty girls who never go outdoors felt hot and went to the 
spring to bathe.2 Not long after Aponibolinayen felt very hot 
and she went to take a bath at the spring. Aponitolau saw her taking 
a bath and she looked like the half of a rainbow, and Aponitolau 
went to her, and Aponibolinayen saw him while she was bathing. ‘‘Do 
not wound me in more than one place so I will not have so much to 
cure.” “If I was an enemy I would have killed you at once,” said 
Aponitolau. Soon he cut a betel-nut into two pieces. “It is best 
for us to chew betel-nut for it is bad for us to talk when we do not 
know each other’s names.” Aponibolinayen did not wish to chew, but 
when Aponitolau urged her she chewed and they told their names. “My 
name is Aponitolau of Kadalayapan who is the son of Pagbokdésan and 
Langa-an.” ‘‘My name is Aponibolinayen of Kaodanan who is the 
sister of Aponibalagen who put me at the place close to the spring of 
Lisndyan, for he does not wish anyone to see me, but you have found me. 
Not long after, while they were talking, Aponibolinayen used magic so 
that she vanished and she went among the betel-nuts on the branch of 
the tree. ‘Where did the girl go? I did not see her when she vanished,” 
said Aponitolau to himself. Not long after he went home with his head 


1 See p. 7, note I. 

2 The story tellers explain the very frequent mention of ‘girls who always stay 
in the house”’ or “who never go out of doors” by saying that in former times the 
nih ore girls were always protected from the sunlight in order that their skin might 

e of light color. These girls were called /ala-am—those within. It is not thought 
they remained constantly within doors. 


TALES OF THE MytTuicat PERIOD 55 . 


bent for he was very sorrowful. When he arrived at their house, “Why 
are you bending your head Aponitolau?” said his mother. ‘‘ What are 
you bending your head for? you say, and I went to the well of Lisnayan 
and talked with Aponibolinayen, but after a while she vanished and I 
could not see her anymore.” ‘‘Did you not give her any betel-nut?” 
asked his mother. ‘Yes, I did.” ‘What are you so sorry for if you 
gave her betel-nut? you will find her bye and bye,” said his mother. 

On the second night he went again to Lisn4yan and he used his 
power so that all the young girls, were hot again so that they went to the 
spring. When he looked up where there were many betel-nuts he saw 
Aponibolinayen taking a bath. ‘I did not see you when you left me 
Aponibolinayen,” said Aponitolau. “Now I am going to take you 
home.” ‘No, do not take me for my brother will hate me. I do not 
want to go to your house.”’ He took her to his town of Kadalayapan and 
he sent his mother to Natpangan to tell Aponibalagen that Aponibolina- 
yen was in Kadalayapan. Not long after his mother Langa-an took her 
skirt and her hat which was like a bird and when she arrived at the gate 
of Kaodanan Sinogyaman was dipping water from the spring. ‘Niece 
Sinogyaman, where is the ford?” ‘‘Look there at the shallow place, for 
it is the ford.” She took off her belt and she spread it on the water, and 
she rode on it to the other side, and then she took a bath. When she 
finished bathing she stood on a high stone and the drops of water from 
her body were agate beads with no holes. ‘‘ How strange, the people of 
Kadalayapan are. They are very different from us,” said the women who 
were dipping water from the spring. Not long after Langa-an put on her 
skirt, and when she finished she said, ‘‘Are you not finished dipping 
water, Sinogyaman? I want you to guide me to the house of my nephew 
Aponibalagen, for I have forgotten the way, for I have not been here for 
a long time.” “No, I am not through, but I will show you the way, 
Aunt,” said Sinogaman, and she guided her. 

When they reached the yard of Aponibalagen, ‘‘Good morning, 
Nephew.” “Good morning, Aunt,” he said to her. “Come up.” 
Not long after she went up the stairs. ‘What are you coming here 
for, Aunt?” ‘What are you coming here for? you say. I come 
beause I wish to see you.” Not long after he went to get bast, 
and he had made her drink. When they had drunk, she said, ‘The 
other reason I came here, Nephew Aponibalagen, is that Aponitolau 
sent me, for he wishes to marry your sister.” ‘‘I have no sister. 
I do not know what my mother did with her,” he replied. ‘‘We 
have no daughter. Aponibalagen is our only child,” said Ebang. While 
they were still talking they kept on drinking the basi. When the old 
woman Langa-an became drunk she told them that Aponibolinayen was 


56 TRADITIONS OF THE TINGUIAN 


in Kadalayapan, and Aponibalagen was surprised and his heart jumped. 
“T went to hide Aponibolinayen in Lisndéyan so that no one would see 
her, but now someone has found her.” So Langa-an gave them the 
engagement present! and she asked how much they must pay as the 
marriage price. “You must fill the balaua nine times,” they answered. 
So Langa-an filled the balaua nine times with different kinds of valuable 
things. As soon as she had paid the marriage price she went back home. 
When she arrived in Kadalayapan and reached the top of the ladder of 
the house she laid down and slept, for she was drunk. ‘How strange 
you act, mother. Why don’t you tell us the news before you sleep?” 
said Aponitolau, and she said, “The engagement and marriage gifts 
were accepted.” 

In the afternoon they began to make Sayang.? Not long after the 
old woman Alokotén, who conducted the Sayang and made them dance 
Da-eng,* arrived and she began to perform the ceremony. When it be- 
came morning, ‘‘You people who live with us, come and pound rice,” 
said Aponibolinayen. So the people gathered and pounded rice for 
them. As soon as they finished pounding rice she commanded her 
liblibayan* to go and get betel-nuts. When they arrived with the betel- 
nuts, “‘You betel-nuts come and oil yourselves and go to invite all our 
relatives, for we are making Sayang. Invite all the people except the old 
enemies,” she said and when it became evening they made Libon.® 

Asibowan was anxious to chew betel-nut and she went to search for 
one in the corner of her house and she found an oiled nut which was 
covered with gold. When she tried to cut it in two it said to her. “Do 
not cut me, for I came to invite people to attend the Sayang of Aponito- 
lau and Aponibolinayen.” And Asibowan said, ‘I cannot go.” “If 
you do not come I will grow on your knee,”’ said the betel-nut. ‘‘No, go 
on my big pig.” So the betel-nut jumped on the head of her pig and it 
grew very high, and the pig squealed. ‘‘Get off from my pig and I will 
come,” said Astbowan. Late in the afternoon they saw her below the 
talagan.’ ‘“Asibowan is here now, Aponibolinayen, come and see her,” 
said Aponitolau. So Aponibolinayen came and she took her to their 
house, and Iwaginan took two skirtsand hemadethem dance. He danced 
first with Asitbowan before he made the others dance and his wife 


1 See p. II. 

2 See p. 12. 

* See p. 13, note I. 

4 See p. 14, note 2. 

5 See p. 13, note 2. 

6 Small covered benches built during the Sayang ceremony for the use of spirits 
and mortals. 


TALES OF THE MyTHIcAL PERIop 57 


Gimbagonan was jealous. When they finished dancing he gave the skirts 
to Aponibalagen and Sinagayan. As soon as Aponibalagen had finished 
Iwaginan made Aponitolau dance with Gimbagonan. While they were 
dancing Gimbagonan danced to the sound of the jars which she had 
about her neck and in her hair, i.e., she had necklaces of big jars and they 
stuck together so she could not hear the ganusas. Not long after Asibowan 
wished to go back home. “Now I am going home, Aponibolinayen, for 
no one is watching my house.” “No, do not go yet, for someone wants 
to marry your daughter Binaklingan.” “I must go now, you take care 
of her.” So she went back home and they did not see her. As soon as 
the Sayang was over Dina-ogan was engaged to Binaklingan. Soon he 
paid the marriage price, and it was the balaua filled nine times with 
valuable things. 

Not long after all the people went back to their homes, and 
Aponibalagen was left alone and he acted as if he was drunk, but he was 
not drunk. He laid down in the balaua, and Aponibolinayen covered 
him with blankets. Not long after Aponigawani went outdoors for she 
felt hot, and Aponibalagen peeped at her. Not long after she went in- 
side of the house and went into the ninth room, and Aponibalagen 
watched her. When it became night Aponibalagen went to the place 
where she was and Aponitolau did not see him. So he looked for her in 
the ninth room, and she was playing the pan pipe. While she was play- 
ing she saw a firefly, and she tried to hit it with her pan pipe, and Aponi- 
balagen said “‘Do not strike me or you will hit my headaxe, and he 
became a man again. “How did you get in here?” said Aponigawani.” 
“T came, because I saw you when I waslying in the balaua. He sat down 
beside her and tried to cut a betel-nut for her to chew. “We will chew 
betel-nut so we can tell our names,” said Aponibalagen. She took the 
betel-nut and they chewed. “You tell your name first, for you live here.” 
“No it is not good for me to tell my name first, forI amawoman. You 
are the first.”” “My name is Aponibalagen who is the brother of Aponi- 
bolinayen who is the son of Pagbokdsan of Kaodanan.” “My name is 
Aponigawani who is the sister of Aponitolau who is the daughter of 
Pagatipanan and Langa-an.” 

When they had been in the room nine nights Aponitolau went 
to see Aponigawani, and when he got to the room Aponibalagen was 
there. ‘‘Why are you here, brother-in-law?” said Aponitolau. “I 
am here, because I wish to marry your sister,” said Aponibalagen. 
“Tf you want to marry her you must engage her and you come 
another day to make pakélon.1 Not long after Aponibalagen went 


1 See p. II. 


58 TRADITIONS OF THE TINGUIAN 


home and told his father and mother that they would go next day 
to make the pakdlon so he could marry Aponigawani. Aponitolau and 
his father and mother went to Kaodanan and took the marriage price 
before Aponibalagen and his people made the pakdlon. Aponibalagen 
paid the same as Aponitolau did for Aponibolinayen. Not long after 
they returned to Kadalayapan and the next day Aponibalagen went and 
got Aponigawani. They danced for one month and then they took 
Aponigawani to Kaodanan, and all the people went home. This is all. 
(Told by Lagmani, a woman of Patok.) 


5 


Mother Dinaw4gan go and engage me to someone, for I want to be 
married. I like the sister of Aponibalagen of Natpangan” said Gawiga- 
wen of Adasin. ‘Yes,’ said his mother. So she took her hat which 
looked like the moonbeam and she started to go and when she arrived in 
Natpangan she said, ‘‘Good morning, nephew Aponibalagen.”’ ‘What 
do you want here, Aunt?” he replied. ‘‘What do you want, you say, 
and I want to talk with you.” “Come up, Aunt, and we will hear what 
you have to say.”’ So he asked his mother Ebang to prepare food. As 
soon as Ebang had prepared the food and called them to eat, Aponibala- 
gen went to get the basi and they drank before they ate. And Ebang 
broke up the fish stick and put it in the pot and it became fish. Not 
long after they ate, and when they had finished Aponibalagen said to 
Dinawagan, ‘‘Come and see this.” ‘‘No, I better stay here.’”” When 
Aponibalagen urged her she came in and he opened the basi jar which 
was nine times inherited and as soon as they had drank Dinawdgan said 
that she could not tarry for it was afternoon, ‘‘I have something to tell 
you, Aponibalagen.” ‘What is it?” said Aponibalagen. ‘“‘My son 
Gawigawen of Adasin wants to marry your sister.”” Aponibalagen 
agreed, so she gave a golden cup which looked like the moon as an en- 
gagement present, and they agreed on a day for pakdlon.? Aponibalagen 
said, “Tomorrow will be the day for pakdlon.” 

Dinawa4gan went home. “Did they accept our golden cup 
which looks like the moon, mother?” asked Gawigawen. “Yes. To- 
morrow will be the pakdlon,” said the mother. ‘‘ Not long after she said, 
‘‘All you people who live in the same town with us, prepare to go to the 
pakdlon of Gawigawen in Natpangan tomorrow afternoon.”” The people 
agreed and in the morning they truly started and they went. ‘You, my 


1 See p. 17. 
2 See p. II. 


TALES OF THE MyTHICAL PERIOD 59 


jar bilibilt which always salutes the visitors, go first; and you my jar 
ginlasan follow, and you malayo and tadogan and you gumtan.”' So 
they went first to Natpangan, and Gawigawen and the people followed 
them, and also eighteen young girls who were Gawigawen’s concubines 
went also. 

Not long after they arrived in Natpangan and Iwaginan and the 
other people went to attend the pakdlon, and also many people from 
the other towns. When all whom they had invited arrived they 
agreed how much Gawigawen should pay for his wife. Aponibalagen 
told them to fill the balaua? eighteen times with valuable things. So the 
balaua was filled. Not long after they ate and when they had finished 
they went to the yard and they played on gamsas and danced. Iwaginan 
took the skirts and gave one to Nagten-ngaryan of Kapanikiyan and 
they danced.* When she danced she looked like the spindle. She did 
not go around, but always moving and the water from the river went up 
into the town and the striped fishes bit her heels. Not long after they 
stopped dancing and Gimbagonan was jealous and she said “Ala, give 
me the skirt and I will danc2 next.” ‘‘Do not say that Gimbagonan, 
for it is shameful for us,’’ he answered her. Not long after he gave the 
cloth to Dakandokan of Pakapsowan. She danced with Algaba of Da- 
gala. Not long after they finished dancing and Iwaginan made Aponi- 
bolinayen and Balogaygayan dance. He often went to fight in the 
enemies towns. Not long after Aponibolinayen went down from the 
house and the sunshine vanished when she appeared. She danced 
with Balogaygayan and when she moved her feet the water from the 
river went up again into the town and the fish bit at her heels as they did 
before. After they stopped Iwaginan made-his wife Gimbagonan dance 
and she was happy when she danced with Aponibalagen. When they 
danced the big jars around Gimbagonan’s neck made more noise than 
the gansas and the jars said ‘‘ Kitol, kitol, kanitol, inka, inka, inkantol.” 

As soon as they finished dancing the people said, ‘‘The best thing 
to do is to go home, for we have been here three months now.” “We will 
take Aponibolinayen” said Dinaw4gan to the people who lived in the 
same town with her and she spoke to Aponibalagen. So they prepared 
tice and coconut soaked together and wrapped in leaves, and a cake 
made of rice flour and coconut shaped like a tongue, a rice cake, which 
was fried for Aponibolinayen’s provision on the road. ‘You who live 
in the other towns who were invited, do not go home yet for we are going 


1 Each type of jar has its special name. 
2 See p. 12. 
3 This was the tadek. See p. 11, note 3. 


60 TRADITIONS OF THE TINGUIAN 


to take Aponibolinayen to Adasin,” said Aponibalagen. Soon it became 
morning and they all went to Adasin and Gimbagonan carried two big 
baskets of cakes, and while they were walking she ate all the time and 
she ate half of them. When they arrived at the spring of Gawigawen of 
Adasin, they were surprised, for it was very beautiful and its sands were 
of beads, and the grass they used to clean pots with was also beads and 
the place where the jars sat was a big dish.! 

Go and tell Gawigawen that he must come here and bring an old man, 
for I am going to take his head and make a spring for Aponibolinayen,”’ 
said Aponibalagen. So someone went and told Gawigawen to bring the 
old man Taddan with him to the spring. So Aponibalagen cut off his 
head and he made a spring and the water from it bubbled up and the 
body became a big tree called Alangigan? which used to shade Aponi- 
bolinayen when she went to the spring to dip water, and the blood of the 
old man was changed to valuable beads. Not long after they went up 
to the town and the place where they walked — from the spring to the 
ladder of the house — was all big plates. Gimbagonan sat below the 
house ladder, because they were afraid the house could not hold her, for 
she was a big woman, and she hated them and she said to Iwaginan, 
““Why do you put me here?” “We put you there because we are afraid 
that you will break the house and give a bad sign to the boy and girl 
who are to be married.’ 

Aponibolinayen covered her face all of the time and she sat 
down in the middle of the house, for Indidpan said that she must not 
uncover her face for her husband Gawigawen had three noses, and 
she was afraid to look at him.* But Gawigawen was a handsome 
man. Aponibolinayen believed what Indidpan had told her. Not 
long after Dinawdgan spread the string of agate beads along the floor 
where Aponibolinayen sat. After a month they were still there and the 
people from the other towns wished to go home, and Aponibalagen said 
to Aponibolinayen, ‘‘Ala, be good to your husband and uncover your 
face. We are going back home now.”? But Aponibolinayen would not 
uncover her face. Not long after all the people went back to their towns 
and Aponibolinayen’s mother-in-law commanded her to go and cook. 
She did not uncover her face, but always felt when she went about, and 
when she had cooked, she refused to eat, but Gawigawen and his father 


1 Similiar ideas appear in tales from Borneo. See p. 15, note I. 
2 Tlangilang. 
5 It is still considered a bad sign if anything falls or breaks at a wedding. 


‘ fies bond Gawigawen had not been present at the pakdlon. Such a condition 
frequently exists nowadays. 


5 See pp. 12, 128. 


TALES OF THE MyTHICAL PERIOD ' 61 


and mother ate. When Gawigawen went to Aponibolinayen at night 
she changed to oil, and she did that every night, and they put the carabao 
hides under her mat so the oil would not drop to the ground. On the 
fifth night she used magic so that they could not see her go out and she 
dropped her beads under the house and then she became oil and dropped 
her body. So she went away and always walked and Gawigawen looked 
for her, for a long time. He went to Natpangan for he could not find her 
in any of the towns. 

When Aponibolinayen was in the middle of the jungle she met a wild 
rooster which was crowing. ‘Where are you going Aponibolinayen?” it 
said to her. ‘‘Why are you walking in the middle of the jungle?” and 
Aponibolinayen said, “I came here for I am running away from my 
husband for I do not want to be married to him for he has three noses.’ 
“No, Gawigawen is a handsome man. I often see him, for this is where 
he comes often to snare chickens. Do not believe what Indidpan said 
to you, for she is crazy,’’ said the rooster. Not long after she walked on 
and she reached the place of many big trees and the big monkey met her 
and said, ‘Where are you going, Aponibolinayen?” And she answered, 
“‘Where are you going, you say. I am running away because I do not 
want to marry Gawigawen.” ‘“‘Why don’t you wish to marry Gawiga- 
wen?” ‘Because Indidpan told me he has three noses.” The monkey 
laughed and said, ‘‘Do not believe that. Indidpan wants to marry 
Gawigawen herself. He is a handsome man.” Aponibolinayen walked 
on and soon she reached a wide field and she did not know where she was. 
She stopped in the middle of the field and she thought she would go on 
to the other side. 

Not long after she reached the ocean and she sat down on a log 
and a carabao came along. It passed often where she sat. Aponi- 
bolinayen thought she would ride on the carabao, and she got on its 
back and it took her to the other side of the ocean. When they 
reached the other side Aponibolinayen saw a big orange tree with much 
fruit on it. The carabao said, ‘‘Wait here while I eat grass and I will 
return soon.”’ Aponibolinayen said, “‘Yes,” but the carabao went to the 
place of the man who owned him and said, ‘‘Come over here, for there is 
a good toy for you.” And Kadayadawan of Pintagayan said, ‘‘ What is 
it?” ‘‘Come, hurry,” said the carabao. So he combed his hair and 
oiled it and put on his striped coat and his clout and belt, and he took his 
spear and he rode on the carabao’s back. Not long after Kadayadawan 
saw the pretty girl in the orange tree and he said, “‘How pretty she is!” 
And the carabao said, ‘‘ That is the toy 1 told you about.” 

When they reached the orange tree Aponibolinayen heard him when 
he stuck his spear in the ground and she looked down and saw a hand- 


62 TRADITIONS OF THE TINGUIAN 


some man. ‘‘Good morning, lady,” he said. ‘Good morning,” answered 
Aponibolinayen. Not long after they chewed betel-nut and they told 
theirnames. ‘‘My nameis Kadayadawanof Pintagayan whois the son of 
analan.”! ‘My nameis Aponibolinayen of Natpangan, who is the daugh- 
ter of Pagbokdsan and Ebang, who is the sister of Aponibalagen.”” Their 
betel-nut quids became agate beads and Kadayadawan said to her, “‘ Ala, 
it is good for us to marry. I am going to take you home.”’ So he took 
her to his home and he was good to his carabao, because it had found 
him a pretty woman. When they reached the house he put her in a 
room, and the Ati? commanded the soldiers to call Kadayadawan. 
When they reached the yard of Kadayadawan’s house they called 
“Good morning.’’ And he looked out of the window and said, ‘“‘What do 
you want?” ‘“‘Wecame, because the king wants you and we came to get 
you.” So they started and went. When they arrived where the king 
was, ‘‘Why Kadayadawan have you a pretty girl in your house? Every 
night I notice that your house appears as if it were burning.” “No, 
I have not,” answered Kadayadawan. ‘‘I think you have, for I notice 
the flames every night.” ‘‘No, I have not. Where would I find a pretty 
woman?’’® 

Not long after he went back home. When he reached home 
Aponibolinayen said to him, “It is best for us to make Sayang.’’* And 
Kadayadawan asked, ‘‘How do we make Sayang by ourselves? Our 
neighbors are all soldiers.” ‘‘Do not worry about that, I will see,’ said 
Aponibolinayen. Not long after Kadayadawan took the betel-nuts and 
they oiled them and they sent them to the towns of their relatives to in- 
vite them to their balaua. The betel-nuts went. Aponibolinayen told 
Kadayadawan to go and get molave sticks. When he arrived with them 
Aponibolinayen used magic and she said, “I use magic so that when I 
thrust the molave stick in the ground it will become a balaua.” Not 
long after the stick became a balaua. 

The betel-nuts arrived in Natpangan and said to Aponibalagen, 
““We came to call you, for Kadayadawan of Pintagayan is making 
balaua.”” Aponibalagen said, ‘‘How can we attend the balaua when 
we are searching for my sister?” “If you do not wish to come I 
will grow on your knee.” ‘“‘Go on my pig.’”’ So the betel-nut grew 
on the pig, and it was so high the pig could not carry it and it 
squealed very much. ‘Ala, get off from the pig and we will come.” So 


1 A minor spirit. 
? King or ruler. 
3’ This seems to be a late unconnected, intrusion into the tale. The at and 

soldiers are entirely foreign to the Tinguian. 
4 See p. 12. 


TALES OF THE MyrtuicaL PERIOD 63 


the betel-nut got off and they started. ‘‘All you people who live in the 
same town come with me to attend the balaua of Kadayadawan of Pin- 
tagayan.” Sothey went. They arrived at the same time as Gawigawen 
of Adasin and they met near to the river. Not long after Kadayadawan 
saw them by the river and he sent the betel-nuts to cAtry the people 
across the river. When they were in the middle of the river Kadayada- 
wan used his power so that their old clothes, which they wore in mourn- 
ing for Aponibolinayen were taken off from them, and they were sur- 
prised, for they did not know when their old clothes had been taken off. 

When they reached the other side Aponibalagen said to the people 
who lived with Kadayadawan. ‘‘We are ashamed to come up into the 
town, for we have no clothes.” Then the betel-nuts told Kadayadawan 
and he said, ‘“‘Ala, go and tell them that I will come and bring some 
clothes for them.” Not long after he arrived where they were and he 
gave them some clothes to use. ‘Ala, take these clothes and use them, 
and come up to the town.” But Aponibalagen and his companions were 
ashamed. Kadayadawan urged them until they accepted the clothes. 

Soon they reached the town and they danced and Iwaginan and 
Nagten-ngEyan danced again and the water from the river went up into 
the town and the fish bit her feet. Not long after that they stopped 
dancing and Iwaginan made Gawigawen and Aponibolinayen dance. 
While they were dancing Gawigawen watched Aponibolinayen, and 
when they had danced around nine times Gawigawen seized her and put 
her in his belt. “‘Why do you do that Gawigawen?” said Kadayadawan 
to him, and he threw his spear and Gawigawen fell down and Aponibo- 
linayen escaped and Kadayadawan put her in a room. As soon as he 
put her in the room he went to bring Gawigawen back to life. Not long 
after he revived him, ‘‘Why did you do that, Gawigawen? I did not 
steal Aponibolinayen from you.” And Gawigawen said, “Even if you 
did steal Aponibolinayen from me, she was my wife and I could not find her 
until now. That is why I put her in my belt, and Aponibalagen knows 
that she is my wife.” And Kadayadawan said, “‘She is my wife now.’ 

Not long after the alan who took care of Kadayadawan told Langa- 
an “‘Kadayadawan is your son. I picked him up when he was only blood 
which fell from you.’* “Why do you say that you are not my mother?” 
said Kadayadawan to the alan. Langa-an said to the alan, “‘It is good 
if he is my son.”’ They were very happy and they said to Aponibalagen, 
‘Now we will pay the marriage price and also the price which Gawiga- 


_ 1 This incident is frequently found in these tales. It also occurs in Javanese 
literature. See BezMER. Volksdichtung aus Indonesien, p. 47. (Haag, 1904). 
2 See p. 15. 


64 TRADITIONS OF THE TINGUIAN 


wen paid before, we will repay to him.” Aponibalagen agreed, “You 
fill my balaua nine times with valuable things.’”’ Not long after they 
filled the balaua nine times with valuable things and they repaid Gawiga- 
wen what he had paid when he married Aponibolinayen. When they 
had paid they danced again. ‘‘Ala, now we must go home, for we have 
staid here a month,” said the people from the other towns. So they 
went home and they took Aponibolinayen’s marriage price. 

‘‘Ala, now my cousin alan, we are going to take Aponitolau ' home for 
you have said he is our son,” and the alan said, ‘Yes, take all of my 
things. I took him for I had no children to inherit my possessions.’’ So 
they took them to Kadalayapan. The alan went to the other part of the 
world, and Langa-an used magic so that the golden house which the alan 
gave to Aponitolau went to their town of Kadalayapan. Not long after 
the golden house arrived and the people were surprised when they woke 
up in the morning and saw the big golden house. Not long after Aponi- 
tolau and Aponibolinayen and their father arrived there. 

(Told by Magwati of Lagangilang.) 


6 


There was a woman whose name was Ginambo of Gonigonan, who 
went to fight Aponibolinayen of Kaodanan. When she reached the place 
where the spring was she said, ‘‘ You people who are dipping water from 
the spring, whose place is this where the spring is?” “It belongs to 
Aponibolinayen of Kaodanan,” they said and when they went up to the 
town they raised a clamor. ‘‘What are you so noisy about, you women 
who are like me?” said Aponibolinayen. ‘‘You ask why we are noisy? 
Because there are many women, who have come to fight against you, at 
the place where the spring is,” they said, and Aponibolinayen hurried 
to take her spear. ‘‘What are you so noisy for, women like Aponibolina- 
yen?” asked her father PagatipAnan. ‘‘What are we noisy about, you 
ask? Because there are many of my enemies at the spring.” ‘Do not 
go Aponibolinayen, for I will go.” ‘‘No for you are weak. What can 
you do now? Once you did kill people in the place where the spring is, 
and now perhaps it is my fortune,” she said, and she went to the spring. 
She looked down and truly the enemies looked like many locusts about 
the spring.” ‘‘Ala,” said Ginambo of Gonigonan, ‘“‘ You people who live 
with me, you are anxious to carry away this woman’ whom we do not 
like.” “Yes,” they answered, ‘‘but only our names will go back to the 
towns we came from,” i.e. they expected to be killed. Ginambo an- 
swered, ‘‘No, we are anxious to capture her without fail.” 


1 Kadayadawan is re-named Aponitolau by his new-found parents. 


TALES OF THE MytTuicat PERIOD 65 


Aponibolinayen said, ‘‘You old enemy take this betel-nut,”’ and she 
cut it in two and gave it to them. ‘‘ How are we sure Ginambo of Goni- 
gonan that only our names will not go back, we are afraid.”” Ginambo 
said, ‘‘Do not be afraid, but hurry to be brave.” ‘Ala, now do what 
you can,’”’ shouted Aponibolinayen who stood on a high rock. When 
they started toward Aponibolinayen their spears looked like rain they 
were so many. She glanced off the spears with both elbows. ‘‘Now I 
am the next to throw my spears,” said Aponibolinayen. ‘“‘Yes, because 
all our weapons are gone,’’ they said. 

Aponibolinayen was next, she said, “I will use my magic, and you, 
my spear, shall kill six and seven at one time, and you, my headaxe, cut 
off their heads from the left side and from the right side, and in back and 
infront.” “Ala, you spare me so that I may tell the people in Gonigonan 
where I live,” said Ginambo. ‘Yes, but next month I will come to your 
town Gonigonan to fight,”’ said Aponibolinayen. 

Ginambo went home alone toher town. ‘‘ Why are youalone?”’ asked 
the people who lived in the same town when she arrived. ‘‘ What can 
we do, all my companions who went to fight are lost, because they did 
not throw their spears at Aponibolinayen.” ‘That is what we told you 
Ginambo of Gonigonan when you started, but you did not heed, you 
know that the people of Kaodanan are powerful like Kaboniyan.’” 

Soon after that Gindwan of Nagtinawan said, “‘ You people who live 
in the same town in which I live, let us go to fight Aponigawani of Kada- 
layapan.” ‘No, we do not wish to go, because the people who live in 
Kadalayapan are powerful like Kaboniyan. We do not know whether 
she has a brother or not though someone has said that Aponigawani has 
no brother.” “No we go,” said Gindwan. “If that is what you say, 
we will go,” said the people. So they went and they walked and walked 
until they reached the spring at Kadalayapan. Gindwan said, “You 
women who are dipping water from the spring, to whom does it belong?” 
“To Aponigawani,” they said. Ginawan said, ‘‘Ala, you go and tell 
your bravest that we fight with steel weapons.”” The women who dipped 
water from the well said, ‘‘We do not know who is the bravest, whom 
we should tell, for Aponigawani has no brother.” They went up to the 
town, and said, ‘“‘Uncle Pagbokadsan the place about the spring is filled 
with enemies.”” Then Aponigawani was in a hurry to go. “Do not go 
you will kill somebody,” said her father. ‘No, father, the spring will 
be lost and then what can we do? Father, I am a woman and since I 
have no brother, perhaps it is my fortune to fight, for you are weak.” 

She took her skirt, headaxe, and spear and she went to the edge of 


1 A powerful spirit. 


66 TRADITIONS OF THE TINGUIAN 


the hill above the spring. She looked and looked at the place where the 
spring was for truly the enemies were thick like locusts about the well. 
“What did you come for?” she asked. ‘‘We come to fight the people who 
live in Kadalayapan, because we have heard that the woman who is 
always in the house’ has no brother, so we have come to carry her away,” 
they said. “Ala, if you wish to prove her bravery you take this betel- 
nut.” She cut it in two pieces and gave it to them. ‘‘We asked you to 
excuse us from going Gindwan,” they said. ‘‘Ala, you begin and see 
‘what you can do,” said Aponigawani who stood on a high stone and 
she stood with her hands on her hips while they threw their weapons. 
“Now, I am next,” she said. ‘‘You, my spear, when I throw you, kill 
at once seven and six; and you, my headaxe, cut off their heads from the 
left and right sides, from in back and in front.”” When Aponigawani had 
killed all of them except Gin4wan and she had all their weapons, Gin4- 
wan said, “‘Please, my friend, let me live so that someone may go back 
to the town we came from.” “Ala, yes, if that is what you ask, my 
friend, but I will come next to your town,” she said, and Gindwan went 
home alone. Not long after that the month which they had agreed on 
came. 

**Now, mother, go and make cakes and after that I will go to fight,” 
said Aponibolinayen. ‘Do not go,” said her mother Ebang of Kaodan- 
an, but she could not detain her, so she made the cake, and when she 
finished, Aponibolinayen went. 

“Mother, make preparations for me to go to war, for this is the month 
we agreed upon with Gindwan of Nagtinawan,” said Aponigawani to 
her mother Langa-an of Kadalayapan. 

Bye and bye Aponibolinayen who was walking in the middle of the 
road, stopped because she was tired. Aponigawani was also walking 
and when she looked up she saw a woman to whom none compared, and 
she was startled, and she said, ‘‘ Here is a woman who looks like me. 
I do not like to approach her who looks like me, yet I am ashamed not 
to do so, for she has seen me,” she said. ‘‘Good morning,” said Aponi- 
gawani to Aponibolinayen who sat on a high stone by the road. They 
leaned their spears together between them and then they talked. ‘‘ Now, 
my friend, where are you going,”’ said Aponibolinayen. “I am going 
to war,” said Aponigawani. ‘‘And where are you going?” said Aponi- 
gawani to Aponibolinayen. “I am going to Gonigonan, because the 
month which I agreed upon with Ginambo of Gonigonan has come,” 
said Aponibolinayen. ‘Ala, let us chew betel-nut.” “Yes, if that is what 
you say, we will chew betel-nut,” said Aponigawani. After that they 


1 See p. 54, note 2. 


TALES OF THE Mytuicat PERIop 67 


exchanged quids. And the quid which had been chewed by Aponigawani 
was covered with agate beads which are called pinogalan, and the quid of 
Aponibolinayen was covered with gold. Aponigawani said, ‘‘You are 
more beautiful and have more power than I, because your betel-nut is 
covered with gold.” After that they spat in front of them. The place 
looked like the place where a child had been born. ‘Now, my friend, 
we are going to tell our names.” “Yes,” said each one, and they told 
their names. ‘‘I am Aponibolinayen of Kaodanan who has no brother, 
and Ginambo of Gonigonan came to fight against me and the month in 
which we agreed to fight has come, so I go meet her.’”’ “I go also to the 
town of Gindwan of Nagtinawan, because the month which we agreed 
on has arrived, my name is Aponigawani of Kadalayapan who also has 
no brother.” “If that is what you are going to do, we will go first to 
Gonigonan, then we will go to the town of Nagtinawan,”’ said Aponi- 
bolinayen to her. “If that is what you say we will both go.” So they 
went. 

Not long after they arrived at Gonigonan. ‘Now, Ginambo of 
Gonigonan I am here because the month which we agreed has come.” 
“You people who live in the same town with me prepare, because the 
woman who always stays in the house in Kaodanan has come to fight 
against us,” said Ginambo. ‘“‘Yes, Ginambo, we will fight against her. 
We told you not to go against her before, because the people of her town 
are related to Kaboniyan. We do not know what magic they may use,” 
they said. “Now, what can we do, we are lost.”” After that they began 
to fight. ‘‘Ala, you my spears and headaxes kill the people from the 
left and the right sides, from in back and in front,’’ said Aponibolinayen 
and Aponigawani. 

As soon as they commanded their spears and headaxes their invisible 
helpers flew and they went to Dangdangdyan of Naglitnan. ‘Oh, sir, 
you are so happy, who are in bed in the house. The people who live in 
Gonigonan have nearly killed your sister, because she went to fight 
against them,” said the helpers. After that he went to bathe and wash 
his hair. “Ala, you three girls take the rice straw and wash my hair,” 
he said, and the three girls washed his hair. After that he finished to 
wash and he went up to the town. As soon as they arrived in the town 
the three girls combed his hair. When they finished to comb his hair, 
“Now, you put little golden beads on each of my hairs,” he said. As 
soon as they put all the gold in his hair he took his spear and headaxe 
and he went. 

Lingiwan of Nagtangpan was in bed in his house. “Sir, you are so 
happy in your bed in your house, your sister went to fight and the en- 
emies have nearly killed her,” said the invisible spirit helpers. Mother 


68 TRADITIONS OF THE TINGUIAN 


alan I ask you if I have a sister? I never have seen her.” ‘‘What can 
you do? I picked you up where you had fallen when your father was 
jealous of your mother,’ she said. After that he hurried to start and 
he went. . 

When Dangdangayan of Naglitnan was in the road, he sat down on a 
high stone where the two women had set before. How terrible it is that 
those women who never go out of the house have gone to war, for here 
is where they exchanged their weapons.’”’ While he was sitting, ‘‘Good 
morning, my friend,” said Lingiwan of Nagtangpan. ‘‘Where are you 
going?’”’ said the man who sat on the high stone. “I am going any- 
where,” he answered, and they talked. ‘‘We are going to tell our names, 
. because it is bad for us when we do not know each others names.”’ They 
cut and chewed the betel-nut. As soon as they chewed they found that 
they were relatives. “My name is Lingiwan of Nagtangpan.” ‘‘My 
name is Dangdangdyan of Naglitnan. Let us go together when we go to 
fight.”” After that they went. When they truly arrived they looked 
into the town, they saw the two women who looked like flames of fire, 
because of their beauty. ‘‘How terrible that those ladies who always 
stay in the house have gone to war,” they said. After that they went 
to them, and the people whom they killed were so many that the pig 
troughs floated in their blood. So they went to them. When the wo- 
men saw them they said, “‘ How terrible are those two rich men who have 
power.” After that, “‘Oh, ladies how were you born,” they said. “‘Why 
are you here you ask? Ginambo came to fight against us, that is why 
we are here in the town of Gonigonan.”” So Dangdangdyan went in front 
of them, and he scooped them up with his headaxe and put them inside 
of his belt.? After that the two men fought against the enemies. ‘‘Please 
leave someone to bear children,” said Ginambo of Gonigonan. ‘If that 
is what you ask we will kill you last,” they said and she begged mercy. 

“Now we will go to Nagtinawan which is the town of Gindéwan, with 
whom Aponigawani agreed to fight this month.” After that, ‘You 
plunder and heads go before us to Kadalayapan, when you arrive at the 
gate you divide equally and part of you go to Kaodanan.”’ So they went 
to Nagtinawan. When they arrived in Nagtinawan, “You Gindwan of 
this town now the agreed month is here.” ‘‘How are you Ginawan? 
We told you not to go before and you went; now we will all be killed,” 
said the people who lived in the same town. ‘‘Now we seek vengeance.” 
They looked as if they cut down banana trees when they cut down their 


1 The story teller paused here to explain that his mother did not know that she. 
was pregnant, and that a miscarriage had occurred. 


2 See p. 63, note I. 


TALES OF THE Mytuicat PERIOD 69 


enemies. ‘‘ Please spare me, and if you wish marry me,” said Gindwan. 
“Tf that is what you say we will kill you last,”’ but they did not kill her. 

After that they went home and sent all the heads before them and 
also the plunder. After that they arrived in Kaodanan. ‘Good after- 
noon, Uncle,” said Dangdangdyan to old man Pagbokdsan. ‘“‘Come up 
the ladder,” he said. ‘‘You go and cook so that these boys may eat,” 
he said. After that, ‘You go and get one jar of bast which you used to 
like when you were young,” said his wife Ebang. As soon as she said 
this they went and they drank, and Pagbokdsan said to them. ‘This is 
reserved for Aponibolinayen to drink when she returns from fighting.” 

When the old woman had finished cooking, she took the rice from the 
jar and put it on the woven basket, and she took the meat from the jar 
and put it in the coconut shells, and so they ate. As soon as they 
finished to eat, ‘‘ Now we are not going to stay long, because we must go 
home,” they said. So Dangdangdyan dropped down the women who 
never go out of the house. ‘‘Why Aponibolinayen is here and Lingiwan 
also,” they said. Dingowan of Nagtangpan took Aponibolinayen and 
put her inside of a big jar; then they went to Kadalayapan, because 
they went to take Aponigawani. When they arrived they said, ‘Good 
afternoon Uncle,” to the old man Pagatipanan. ‘Good morning,” he 
answered, and he was glad. ‘‘Come up,” he said. When they went 
up the stairs they were given bast. While they were drinking they let 
Aponigawani fall in front of them, and they were all glad, because 
Aponigawani was there. ‘How fine that Aponigawani is here; we feared 
that she was lost,” said the old man and woman. ‘Ala, boys if you go 
home now, return soon for we are going to chew betel nut. 

As soon as they went Lakay'! Pagatipanan and his wife built balaua, 
and they called one woman medium? to begin their balaua. As soon as 
they built their balawa they sent someone to go and secure betel-nuts 
which were covered with gold. Not long after the betel-nuts which were 
covered with gold arrived and the old woman Langa-an oiled them, and 
she used magic so that the betel-nuts went to invite all their relatives, 
who lived in other towns, to attend balaua with them. She told the 
betel-nuts that if any did not wish to attend balaua with them, to grow 
on their knees. As soon as she commanded them they went, and the 
betel-nut which went to Kaodanan arrived, ‘‘Good morning,”’ it said to 
the old man, Pagbok4san who was lying in the balaua. He looked up 
and said, ‘‘Who was that,” and he saw it was a betel-nut, covered with 
gold and oiled, and the betel-nut said, “I come to bid you attend the 


1 Head man. 
2 The term used is alopogdén, which means “she who covers her face.” For lack 
of a better designation we shall call hera medium. See p. 23. 


70 TRADITIONS OF THE TINGUIAN 


balaua of Pagatipénan of Kadalayapan, because Aponigawani has re- 
turned from fighting. So they celebrate.” Pagbokdsan sat up. After 
that he went down out of the balaua and the told people to wash their 
hair and clothes and to bathe so as to attend the balaua of Pagatipanan 
of Kadalayapan. So the people who lived with them all went to the river 
and washed their clothes and hair, and took a bath. As soon as they 
finished they went home, and they started to go to Kadalayapan. Old 
man Pagbokdsan took Aponibolinayen from the jar, and put her inside 
of his belt, so they went. 

As soon as they arrived there the families who made the balaua went 
to meet them at the gate of the town and made alawig! for them. After 
that they stopped dancing, and they talked to each other, and the two 
young men who met Aponibolinayen and Aponigawani were with them, 
because they arrived at the same time. So the old man Pagatipdnan 
said, ‘‘Ala, cousin Pagbokdsan now we are going to chew betel-nut to 
see if those two young men who took home Aponigawani are our rela- 
tives,” and old man Pagbokdsan agreed. So they cut the betel-nut 
which was covered with gold for them to chew and as soon as they cut 
the nut they all chewed, and they all spat. The spittle of Lingiwan 
went to the splittle of PagatipA4nan, and the spittle of Aponigawani, 
went there also. The spittle of Dangdangdyan went to the spittle of 
Pagbokdsan and that of Aponibolinayen also, and thus they found out 
that they were relatives. Pagbokdsan was surprised, for he did not know 
that he had a son, and Ebang took her son, and she carried him as if he 
was a baby. And Lingiwan was glad, because he had met his sister dur- 
ing the fight and Langa-an carried him as if a baby. 

When they had learned that the boys who had carried the girls home 
were their sons they all went back to town, and their people who had 
been invited were there. As soon as they sat down Iwaginan commanded 
someone to play the gausas and he took the two skirts and made every- 
one dance. His wife Gintoban who was a big woman, who used the big 
jars like agate beads on her head and about her neck, said to Iwaginan, 
““Why don’t you, my husband, bid me dance? I have been waiting for 
a very long time.”’ Iwaginan said, “‘Gintoban do not say that or I shall 
be ashamed before the people. Wait until I am ready for you.” As 
soon as Aponibolinayen and Lingiwan finished dancing Iwaginan took 
the skirts from them and he gave one to Gintoban and the other to 
Ilwisan, and so they danced. And the big jars which she had hung around 
her neck made a noise and the earth shook when she moved her body. 
As soon as they finished dancing the people who went to attend Balaua 


1 See p. 41, note 2. 


TALES OF THE Myruicat PERIop 71 


with them said, ‘‘Now we going to put the heads around the town and 
then go for it is nearly one month now and our families are lonesome for 
us.” So they went to put the heads on the sticks around the town. 

At that time the two alan who had picked up Lingiwan and Dang- 
dang4yan arrived. They did not wish to attend Balaua, but the betel- 
nut had grown on their heads and they had arrived very late. As soon 
as Lingiwan and Dangdangdyan saw them they took them back to the 
town. As soon as Pagatipd4nan knew that they were the alan who took 
care of the boys he summoned the people around the town. They 
danced for one month. After that Langa-an and Ebang went to talk 
with the two alan, and said to them, ‘‘We are surprised for we did not 
feel our sons come out.” The alan said, “Lingiwan I picked up by the 
side of the road while you were walking, that is why you did not feel 
him; he was a little bloody when I picked him up, and I made him a man 
because I have no child to inherit all my things. Now that you found 
out that he is your son you come and take all my things in Kabinbinlan, 
as soon as the Balaua is finished. As soon as you will get all of them I 
will fly somewhere.’”’ So when the people went home, after the Balaua 
was finished, Lingiwan and Dangdangdyan went to follow their alan 
mothers. As soon as they arrived in the different places where the alan 
lived they gave them all the things which they had and they used their 
power so that all the things went to their town. When all the things 
arrived in Kadalayapan the people in the town were frightened, for there 
was a golden house. When the things arrived in Kaodanan the people 
were frightened for there were the valuable things which Dangdangéyan 
took with him. 

After one month passed Lingiwan said to his father Pagatip4nan, 
“You go and make pakdlon for Aponibolinayen for I want to marry her.” 
So his father sent his wife Langa-an to Kaodanan to tell to the father and 
mother of Aponibolinayen that Lingiwan wished to marry her. So 
Langa-an took her hat which looked like the Salaks4k! and her new 
skirt. As soon as she dressed she started and went. When she arrived 
in Kaodanan Pagbokdsan was lying down in his balaua. ‘‘Good morn- 
ing,” she said to him. Pagbokdsan was a in hurry to sit up and he said 
' to her, “I am glad to see you, what are you coming here for in the mid- 
dle of the day.” ‘‘What am I coming for you say? I am coming to see 
if you want Lingiwan for a son for he wishes to marry Aponibolinayen.” 
Pagbokdsan took her to his house and said to his wife, ‘‘ Here is cousin 
Langa-an who came to see us.” So Ebang told him that he should get 
some old basi for them to drink. 


1 A bird. 


72 TRADITIONS OF THE TINGUIAN 


As soon as they drank Ebang went to cook. As soon as she finished 
cooking they ate. After they finished eating they took the big coconut 
shell and filled it with bast and each of them drank, and they were all 
drunk, and Langa-an said, “‘I like to hear from you if you wish Lingiwan 
to beason. Soon Pagbokdsan and Ebang agreed. They decided on the 
day for pakdlon. So Langa-an went home and when she arrived she laid 
down on the porch of the house for she was drunk, and Lingiwan saw 
her and waked her. ‘‘What is the matter with you?” he said. ‘‘I am 
drunk for Pagbokdsan and Ebang urged me to drink much bas7, so I was 
scarcely able to get home, that is why I slept on the porch.” ‘Mother, 
you go into the house, do not sleep on the porch.”” So she went in and 
Lingiwan asked her the result of her visit to Kaodanan. ‘‘They accepted 
you and we agreed to make pakdlon the day after tomorrow.” So Lingi- 
wan was glad, and went to tell the people about his marriage, and all the 
people prepared so that they might go. 

As soon as the agreed day came they went to Kaodanan and they 
took many pigs andbasi jars. When they arrived there Pagbokdsan, who 
was the father of Aponibolinayen, and the other people were already there 
and had cooked many caldrons of rice and meat. Pagbokdsan took the 
gansa' and he commanded someone to play and they danced. After 
that they ate. As soon as they finished to eat they played the gansa 
again and they danced. Iwaginan of Pindayan said, ‘‘Stop playing the 
gansas we are going to settle on how much they must pay for Aponiboli- 
nayen. As soon as we agree we will dance.’’ And the people were quiet 
and they agreed how much Lingiwan was to pay. The father and 
mother of Lingiwan offered the balaua three times full of jars which 
are malayo and tadogan and ginlasan.” The people did not agree and 
they said, “‘ Five times full, if you do not have that many Lingiwan may 
not marry Aponibolinayen.’”’ He was so anxious to marry her that he 
told his parents to agree to what the people said. As soon as they agreed 
Langa-an used magic so that all the jars which the people wanted were 
already in the balaua — five times full. As soon as they gave all the 
jars which they paid, Iwaginan ordered them to play the gansas and they 
danced. After they danced, all their relatives who went to attend 
pakdlon were anxious to go home for they had been there one month. 
“Do not detain us, for we are one month here.”’ So Pagbokasan let them 
go. Everyone carried home some jars and they all went home.’ So 
Pagatipdnan said to Pagbokdsan, ‘“‘Now that the pakdlon is over we 


1 Copper gong. 

2 See p. 59, note I. 

* It is the custom to distribute a part of the marriage price among the relatives 
of the bride. 


TALES OF THE MyTHICAL PERIOD 73 


will take Aponibolinayen, because Lingiwan wants her now.”’ Pagbo- 
kdsan said, “‘Do not take her now. You come and bring Lingiwan day 
after tomorrow.” “If that is what you say we will bring him, if you will 
not let us take Aponibolinayen now. 

When they started to go home Pagbokasan said to them, “‘ Dangdang- 
ayan wants to marry Aponigawani who is your daughter.” “You will 
wait until next month,” said Langa-an. ‘After Aponibolinayen and 
Lingiwan are married, we will think first.”” Not long after the day on 
which they agreed to take Lingiwan to Aponibolinayen came, and he 
carried one jar.1_ As soon as they arrived there they made the rice cere- 
mony.” When the ceremony was over Pagatip4nan and Langa-an and 
the others went home and left Lingiwan. 

As soon as they arrived in Kadalayapan Langa-an asked Aponigaw- 
ani if she wanted Dangdangdyan to be her husband. Aponigawani 
said, “If you think it is good for me to be married now, and you think he 
is a good man for my husband it is all right, for he has magical power 
like us.” As soon as the agreed month passed the parents of Dangdang- 
Ayan came to ask if they wished the marriage. They prepared a num- 
ber of basi jars for them to drink from when they should arrive. When 
they arrived there Pagatipdnan was prepared and he met them with the 
basi and they all drank. After that they told all the people who lived 
in their town that they were going to celebrate the arrival of PagbokAsan 
and his companions. “Ala, we do not stay long now, Abaléyan,* we 
want to know if you wish Dangdangdyan to be married to Aponigawani. 
We will have a good time during pakdlon,” they said. After that Langa- 
an and Pagatipdnan said, “‘ Now the meal is ready. We are going to eat 
first and after that you will hear what we say.”’ Arid Pagbokdsan and 
Ebang did not wish to eat for they were in a hurry and only went to hear 
if they wished Dangdangdyan to be the husband of Aponigawani. “If 
you do not wish to come and eat with us, we do not want Dangdangéyan 
to be married to Aponigawani,” they said. Then they all went to eat. 
After they ate, “Ala now that we have finished eating you excuse us, 
for we want to know if you wish Dangdangdyan to be married to 
Aponigawani.” Langa-an and Pagatipdnan said, ‘‘You will come next 
month, we will make pakédlon.”’ So they went home and Dangdangdyan 
went to meet them at the gate of the town, and he asked at once, “‘Fath- 
er and mother did they accept me?”’ He said, “ Yes, if we can agree on 
what they want us to pay, and we have to go there next month.” So 


1 The groom’s gift. 

2 See p. II, note 5. 

3 The term which expresses the relationship established between the parents of 
the bride and groom. 


74 TRADITIONS OF THE TINGUIAN 


Dangdangdyan was glad and told the people about it, and he invited 
them to go the next month to make pakdlon. 

As soon as the agreed month to go to Kadalayanpan came, they 
went. As soon as they arrived there they danced for one month. Lingi- 
wan and Aponibolinayen had their golden house, which the alan had 
given them. The people agreed on how much they should pay for the 
pakdlon, and PagatipAanan and Langa-an said, ‘‘ Pay just the same as we 
paid for Aponibolinayen when Lingiwan married her.” “If that is what 
you say, it is all right,”’ they said. And Ebang used magic so that the 
balaua was five times full of jars which are malayo, tadogan, and ginlasan. 
So the balaua was filled five times, and each of the relatives who went to 
attend the pakdlon took some jars. As soon as the pakdlon was finished 
the people all went home, and Pagbokadsan and Ebang said, “‘Ala, now 
that the pakdlon is over let us take Aponigawani,’”’ Langa-an answered, 
“Tf you make extra payment you can take Aponigawani now,” and 
Dangdangdyan said to his mother, “If they want the extra payment, 
ask them how much.” Langa-an replied, ‘‘ Another five times the balaua 
full,” and Ebang said to her son, ‘‘We have to pay again the balaua 
five times full.” ‘‘That is all right mother I have many jars which my 
alan mother gave me,” so they gave the extra jars which they asked. As 
soon as they gave all the jars they took Aponigawani of Kaodanan with 
them. As soon as they arrived they made a big party, and they invited 
the alan. As soon as the alan arrived at the party they danced and gave 
more presents to them. After that the alan and the other people went 
home and Aponigawani and Dangdangdyan had their own house which 
the alan gave them. This is all. 

(Told by Lagmani of Patok.) 


ri 


Aponitolau told Aponibolinayen that they would go to the river to 
wash their hair. Not long after Aponibolinayen went with him. When 
they arrived at the spring they washed their hair. As soon as they washed 
their hair they went to get the lawed'! vine and they went back home. 
As soon as they reached home Aponitolau said to Aponibolinayen, ‘‘ Will 
you comb my hair? I am anxious to go to fight.”” So Aponibolinayen 
combed his hair. As soon as she combed it he said, ‘Ala, you go and 
get my clout, my belt which is sewed with gold, and my striped coat, and 
also get my ambosau.? Aponibolinayen got them and Aponitolau dressed 
up. As soon as he was dressed he took his shield, his headaxe, and spear, 


1 Piper sp. 
2 A headband of beads or gold. 


TALES OF THE MytTHicat PERIOD 75 


and went. He struck the side of his shield, and it sounded like one 
hundred people. While he was walking and striking his shield in the 
middle of the way, Gimbagonan, the wife of Iwaginan, heard him, when 
he was near to Pindayan. When he passed by the town he continued 
toward the town of Giambélan. In a short time he arrived at the well 
of Giambélan. He met the young girls who were dipping water from the 
well. He killed all of them with his headaxe and spear. Not long after 
he cut off their heads and he went up to the town and directly to the 
house of Giambélan. When he arrived at the house, he said, ‘‘Good 
morning, Giambélan. Go and get your shield, headaxe and spear, and 
boar’s tusk armlet for we are going to fight here in your yard.” Giam- 
bélan got his headaxe and spears for he wanted to fight. As soon as he 
arrived where Aponitolau was he threw his spears at him and Aponitolau 
soon got all the spears which he threw. Then he tried to cut off Aponito- 
lau’s head, but Aponitolau got his headaxe and said to him, ‘‘ Now I am 
next, for you did not injure me at all, and Giambélan said, “Yes.” 
Aponitolau commanded his headaxe and spear to go to Giambolan’s 
side as soon as he threw them; so Giambolan laid down and the headaxe 
went and cut off Giambélan’s ten heads. 

As soon as Aponitolau had killed Giambélan he again commanded 
his spear and headaxe to cut off the heads of all the people in the houses 
and the headaxe and spear went and Aponitolau sat by the town waiting 
for them. As soon as the spear and headaxe had killed all the people who 
lived in the town they went back to him and Aponitolau said, ‘You 
heads of the people gather in one place, but you heads of Giambéian and 
you heads of the women be separate from the others. You gather by the 
house of Giambélan.”” Not long after all the heads gathered and he said 
again, “You heads of Giambédlan go first, and you heads of the men 
precede the women. As soon as you arrive in Kadalayapan stop by the 
gate of the town. You house of Giambélan go directly to my house in 
Kadalayapan. Go with the big storm.” So the house went. “You 
oranges of Giambélan come and follow us.” So the oranges followed 
them. He told them to go in front of his house. They went and Aponi- 
tolau followed them, and the oranges followed him. 

Not long after Aponitolau looked back and he saw the alzados follow- 
ing him, for they wished to kill him. As soon as he saw them he com- 
manded his strike-a-light to become a high bank so the alzados could 
not follow him.' So the strike-a-light became a high bank, and the 
alzados were on the other side and could not follow him. Not long after 
he was near to Kadalayapan. As soon as he arrived there he found all 


1 See p. 17, note 1. 


76 TRADITIONS OF THE TINGUIAN 


the heads near the gate of the town and he said to them, ‘‘ You heads of 
Giambélan stay by the well, and you heads of the people who lived with 
him gather here by the gate.”’ He went to the town and told the people 
to gather by the gate and play the gausas and dance, and he commanded 
someone to invite their friends in other towns. Not long after the 
people from the other towns arrived in Kadalayapan, and the people 
who lived there were still dancing. Aponitolau danced with Danay of 
Kabisilan. The next was his son Kanag Kabagbagowan who danced 
with five young girls who never go outdoors. As soon as they had all 
danced they went to their towns. Then they put the heads around the 
town of Kadalayapan. 
(Told by Magwati of Lagangilang.) 


8 


Aponibolinayen and Aponitolau were anxious to make Sayang,' so 
Aponitolau asked Aponibolinayen about his clout and his striped belt. 
“Well, you go and get them, for I am going to get the head of the old 
man To-ddan of Kalaskigan before we make Sayang. So Aponibolinay- 
en went to get his clout and belt. After that he oiled his hair and 
Aponibolinayen put a golden bead on each hair. Not long after he went 
to get his headaxe and spear. As soon as Aponibolinayen gave him his 
provisions for the journey, he started. 

When he was in the middle of the way he became very tired, for 
it was far. So he used magic and he said, ‘‘I use my power so that I will 
arrive at once at the town of To-ddan of Kalaskigan.”’ Soon after he 
arrived in Kalaskigan. When he arrived at the yard beside the balaua* 
the old man was lying down. The old man saw him and said, ‘Eb, I 
have a man to eat.’’ And Aponitolau said, ‘‘ You will never eat me. Go 
and get your headaxe and spear, for you must fight with me. I will 
take your head before I make Sayang.’’ The old man was angry and 
he stood up and went to get his headaxe and spear. ‘“‘ You are the only 
person who ever came in my town. Go on, and throw your spear, if you 
are brave,” said To-ddan. ‘‘If I am the first to throw my spear you will 
never have a chance to throw yours, for I will kill you at once. You 
better throw yours first,” said Aponitolau. The old man was angry, and 
he threw his spear. But his spear glanced off from the body of Aponi- 
tolau, for he used his power so that everything glanced away from his 
body. The old man To-ddan ran toward him and tried to cut off his 
head, but the headaxe could not cut Aponitolau, and the old man To- 


1 See p. 12. 


TALES OF THE MytTHicaLt PERIOD 77 


ddan said to him, ‘‘ You, truly, are a brave man, that was why you came 
tomy town. Try and throw your spear at me, for if you can hit me it is 
all right, for I have killed many people.” Aponitolau threw his spear at 
his side, and it went clear through his body and To-ddan laid down. 
Aponitolau cut off his head. 

Not long after Aponitolau went back home and Don Carlos of Kabai- 
ganan (Vigan)! was anxious to go and see Aponibolinayen. So he com- 
manded his spirit companions to be ready to go with him to Kadalaya- 
pan. As soon as they were ready he said to them, ‘‘ You go first, my 
companions, we are going to the town of Aponibolinayen, for I have 
heard that she is a pretty woman, and I wish to see her.’”’ Not long after 
they arrived at the river, and they got on to the raft. Soon they arrived 
at the well of Kadalayapan and Indidpan was dipping water from the 
well, and Don Carlos spoke to her. ‘Is this the well of Aponibolinayen?”’ 
Indidpan said, “‘Yes.’”’ ‘‘Will you go and tell her to come here and see 
what I have to sell?” Indidpan went up to the town and said “ Aponi- 
bolinayen, Don Carlos wants you to see what he has to sell.” “I don’t 
wish to go and see what he has to sell.”” So Indi4pan went back to the 
well and said to Don Carlos ‘‘ Aponibolinayen does not wish to come, and 
she does not wish to buy what you have to sell.” So he pondered what 
he should do. ‘The best thing for me to do is to go to their house to get 
a drink.’ So he went up to the town and said, ‘Good morning, Aponi- 
bolinayen, will you give me some water to drink? Fora long time I have 
wished to drink your water.” Aponibolinayen answered, ‘‘Why did 
you come from the well? Why did you not drink while you were there?” 
‘“‘T did not drink there, for I wished to drink of your water.’’ Aponi- 
bolinayen did not give him any for she was afraid; then Don Carlos used 
magic so that she dropped her needle. The needle dropped and she said 
to him, ‘‘ Will you hand the needle which I dropped to me, Don Carlos.” 
So Don Carlos picked up the needle and he put a love charm on it, and 
he gave it to her.? Not long after Don Carlos wanted to go back home, 
but Aponibolinayen would not let him go, and she said, ‘“‘Come up in 
the house.”? So he went up into the house. 

Not long after Aponitolau shouted near to the town and he did not 
hear Aponibolinayen answer. As soon as he reached the gate of the town 
he shouted again, and she did not answer, for Don Carlos was with her. 
Not long after Don Carlos went home and Aponibolinayen saw his belt 


1 Don Carlos was evidently an Ilocano, for his language is Ilocano and his res- 
idence Vigan. Other points indicate that the story has many recent additions. 

* The use of love charms is not confined to the Tinguian and their Ilocano neigh- 
bors, but is known also by the tribes of the Malay Peninsula. See Reyes, Folklore 
_ Filipino, p. 50, (Manila, 1889); SkEAT and BLAGDEN, Pagan Races of the Malay 
eni , Vol. II, pp. 232, 262. (London, 1906.) 


78 TRADITIONS OF THE TINGUIAN 


which he had left, for he was in a hurry. So she ran and got the ladder 
to the rice granary, and she hid the belt. Aponitolau met Don Carlos 
at the gate of the town and he asked him why he had gone into the town, 
and he answered, “‘I want to sell something.” Not long after Aponito- 
lau went to their house and asked Aponibolinayen why she did not reply 
to him when he shouted two times. ‘I did not answer, for I have a 
headache.” ‘‘Why is the fastening on the door different from before?” 
“‘T don’t know. No one camein.” Not long after Aponitolau went up 
into the house. ‘‘Now, Aponibolinayen, I have taken the head of the 
old man To-ddan of Kalaskigan. You command the people to begin to 
pound rice, for we will make Sayang.” 

Not long after Aponitolau saw a flame of fire in the rice granary and 
he said, ‘‘Why is there a fire in the rice granary?” So he ran to see. 
Not long after he went inside of the granary and he saw what it was. 
As soon as he saw that it was a golden belt he said, ‘‘I think this is the 
belt of the man who came here while I was gone.” So he took it and hid 
it and did not let Aponibolinayen see it. Not long after they commanded 
the people to go and get betel-nuts. When they arrived with the fruit 
they oiled them and Aponitolau said, ‘‘Tell me whom we shall invite 
beside our relatives in the other towns.”” And Aponibolinayen told him 
to invite Don Carlos of Kabaiganan, for she wished always to see him. 
So they sent a betel-nut to go and get Don Carlos, and they sent one to 
the old woman Alokotan of Nagbotobotén and Awig of Natpangan and 
other towns. 

Not long after the betel-nut reached the place where Don Carlos lived 
and it met his spirit helpers. As soon as the betel-nut reached Don Carlos, 
“‘Aponitolau and Aponibolinayen are making Sayang, and I came to 
invite you.” ‘All right, you go first. I will dress and go after you,” he 
said. Not long after he dressed up and went to follow the betel-nuts. 
Not long after all the other people from the other towns arrived where 
they were making Sayang and Aponitolau tried to put the belt on each 
person to see if it fitted and no one was the right size. As soon as Don 
Carlos arrived Aponitolau tried the belt on him and it was all right. So 
Aponitolau gave him the belt and he got a golden chair and he put it in 
the middle of the party and made Don Carlos sit onit. All of the people 
were dancing and Aponitolau went and sharpened his headaxe. Not 
long after, ‘‘Ala, you Aponibolinayen take Kanag and Alama-an with 
you and dance with Don Carlos.” Not long after they danced. While 
they were dancing Aponitolau cut off the head of Don Carlos. The head 
sprang up and went to the breast of Aponibolinayen, and Aponibolina- 
yen and Kanag and Alama-an ran away, and their clothes were torn, - 
for they ran through many thorns. 


TALES OF THE MyTHICAL PERIOD 79 


Not long after the people who went to attend the Sayang went home, 
and Aponibolinayen and Kanag and Alama-an arrived in a level plain. 
They went to the shade of an alosip! tree and they sat there many days, 
for they were very tired. ‘‘I am anxious to drink water,” said Aponibo- 
linayen, and not long after they heard a rooster crowing. “I think we 
are near a town, for I hear a rooster crowing.”” So they went where they . 
had heard the rooster. “‘We go and drink,” said Aponibolinayen. Not 
long after they reached the place where Szlit (one kind of lightning) and 
the dog Kimat® guarded. Silit and the dog were sleeping and did not 
see them go inside of the town. Soon they arrived in the yard of the 
golden house of Balbaladga of Dona and they were ashamed to ask for 
water to drink, for they were naked. So ahey. went. to the balaua and 
slept, for they were tired, 

While they were sleeping, Balbalaiga saw them in his balaua, and he 
was surprised, because no one was permitted to enter the town, for Silit 
and the dog prevented. He said, ‘What is the matter of the guards 
_ that they did not see those people enter the town? Perhaps they are my 

relatives.” So he took some clothes to the balaua for them. He covered 
them with blankets while they slept. As soon as he covered them he 
sat down in the balaua and waited until they got up. As soon as Aponi- 
bolinayen awoke she saw him and said, ‘‘Do not wound us in many 
places, so we will not need to cure so much.” Balbaladga said, “If I 
were an enemy I would have killed you while you slept. We are going to 
chew betel-nut and see who you are.” So he cut a betel-nut and gave to 
them, and their spittle was like agate beads. So he took them up into 
his golden house and told his mother alan to give them some clothes. 
Not long after they drank basi, after they had finished eating. All the 
alan were drunk and the mother of Balbaladga of Dona said to them, 
*‘ Aponibolinayen,” Balbaladga is your brother, for he was the after-birth 
of Awig, which they put in the tabalang which they sent down the stream.’ 
So I picked him up, for I had no child to inherit all my things.” Not 
long after they knew that they were brother and sister Balbaladga 
asked his sister why they came to Dona without clothes. She said, 
“‘ Aponitolau is jealous of Don Carlos and he cut off his head, and the 
head jumped to my breasts, so we were frightened and ran away. That 
is why we came here. I did not know I had a brother who lived here.” 
The head still hung to the breasts of Aponibolinayen, but they had not 
seen it before, for she had covered it. As soon as she showed it to Balba- 


1 Antidesma ghesaembilla Gaertn. 
dinary lightning. 
5 See p. 24, note I. 


80 TRADITIONS OF THE TINGUIAN 


ladga he took the head from her breasts and they sent some betel-nuts 
to go and summon their mother. 

As soon as the betel-nut arrived in Kaodanan it said to Pagbok4san 

and Ebang, “‘Good morning. I came here for Balbaladga, and his 
sister sent me to come and get you. So Ebang and Pagbokdsan were 
surprised, because Aponibolinayen had another brother. So they called 
Awig and said to him, ‘‘Here is a betel-nut from Dona which Aponi- 
- bolinayen and Balbaladga sent, for they want to see us.” Awig said to 
them, “‘I don’t believe that Aponibolinayen is still alive, for we have 
searched for her a very long time, and I never heard of a place called 
Dona, and I have been all over the world.” 

They started and the betel-nut led them. ‘‘Where is Dona?” they 
said to the betel-nut. ‘‘Dona is somewhere. Follow me. You must 
step on the big dishes where I step.”’ Not long after they arrived in the 
place where Balbaladga lived and were surprised at the big golden house, 
and Balbaladga and Aponibolinayen were watching them from the win- 
dow, and they went to the yard of the house. Ebang and Pagbokdésan 
did not believe that Balbaladga was their son, so they chewed betel- 
nut. As soon as they chewed they found out that he was the after-birth 
of Awig. So Balbaladga took them into his house. 

Not long after Balbaladga said to them, ‘‘Wait for me for awhile, 
for I am going to hunt deer.”’ So he called his dogs who talked with the | 
thunder, they were so big and also powerful. Not long after he went to ies 
the wood and the dogs caught three deer. He cut up the deer and took | 
them back home. 

Not long after Aponitolau heard that Aponibolinayen was with her 
brother in Dona. He went to follow her, for he intended to live with her 
again. Ebang and Pagbokdsan took Balbaladga and Aponibolinayen 
to Kaodanan, and they used their power so that all the things which 
the alan had given to Balbaladga went to Kaodanan. Not long after 
the house and the other things which the alan had given went to Kao- 
danan, all the alan flew away. Not long after they made balaua in Kaoda- 
nan, and they called all their relatives in the other towns and all of the 
alan who cared for Balbaladga of Dona. After that all the people went 
to attend their balaua. In that time Balbaladga was married and 
Aponitolau was very sorry, because he could not remarry Aponibolina- 
yen, and he went to the balaua even though he was not invited. As soon 
as the balaua was over, all the people went back home, but Balbaladga 
did not go back to Dona. The alan flew away after he was married. 


(Told by Magwati of Lagangilang). 


TALES OF THE MYTHICAL PERIOD 81 


9 


Ayo went to the spring. When she went she met Dagdagalisit, who 
was fishing in the river. When she reached him she became pregnant. 
Not long after she went home. When she arrived in her house the 
space between the little finger and the next itched. ‘‘Bolinayen, you 
stick the needle in my finger where it itches. I do not know what 
makes it itch so,” she said. As soon as Bolinayen stuck the needle 
the little baby popped out.! ‘‘What shall we name the baby?” ‘“ Dag- 
old4yan will be his name.’”’ The baby shook his head, so they gave 
him the name Kanag. 

Awig went to wash his hair in the spring. When he finished washing 
his hair he went home. When he reached his house he made Ayo louse 
him. While Ayo was lousing him the milk from her breasts dropped on 
Awig’s legs. ‘Why, Ayo, does the milk from your breasts drop on my 
legs?” he asked. He sat up and asked them many times until they 
brought the baby. When they brought the baby, “We are going home 
to Natpangan now, because it does not do me any good to try and hide 
_ you.” He took them home and soon he made a bamboo bench by the 
gate of the town where the people passed when they went to the well, 
and he placed the baby onit. Then they built balaua, for he wanted to 
see the father of the baby. Not long after he commanded some one to go 
and get betel-nuts and he oiled them. He sent them to go and invite all 
the people in the world. When they arrived none of them wanted the 
baby to recognize them. When the baby did not go to any of them, he 
sent someone to get a betel-nut to send to Dagdagalisit whom they had 
not invited. As soon as the betel-nut arrived at the place where Dag- 
dagalisit lived “ Dagdagalisit came to Natpangan for Awig makes 
balaua,” it said. ‘I cannot go, for I am ashamed, because I have no good 
clothes,’’ he said, for his clout was the dried bark of a banana tree. ‘‘If 
you do not come I will grow on your big pig,” it said, and the betel-nut 
jumped on the back of the big pig, and it began to squeal. When his big 
pig began squealing loudly, because the tree grew on his back, Dagdaga- 
lisit said, ‘I come now.” Not long after he went. When he came walk- 
ing up the trail from the spring the baby saw him, and went to him, 
and Awig saw him carrying the baby. ‘I did not think it would happen 
this way to Aponibolinayen,” he said. Then he sent Aponibolinayen 
away, and he made her carry the poor house box that they used to put 
the fish in which Dagdagalisit caught in the river. ‘‘ You carry the fe- 
male pig so that you have something to eat by the river,” said Awig to 


1 See p. 18. 


82 TRADITIONS OF THE TINGUIAN 


Dagdagalisit. So they went; Aponibolinayen carried the poor box and 
Awig took her beads and clothes off from her, and he gave her old clothes 
to use, and so they went. 

When they were near the spring they threw away the things they 
carried, the female pig and poor box. While they were walking near the 
town of Dagdagalisit, which was Kabrenbrenlan, Ayo saw the golden 
house. ‘‘We must not walk by the side of the golden house, for I am 
ashamed before the man who owns it,” said Ayo to Dagdagalisit. They 
were still walking and Ayo followed him. As soon as they arrived at the 
ladder Dagdagalisit went upstairs and Ayo did not because she thought 
that Dagdagalisit did not own that house, and Dagdagalisit made her go 
up, and she did. As soon as she arrived above Dagdagalisit went to get 
rice to give Ayo to cook. “‘Cook this, Ayo, while I go to catch fish for us 
to eat,” he said, and he went. As soon as he caught two fish he went 
home, and he left the dry bark of the banana, which he used as a clout, 
by the river, and he became Ligi,! so he went home. As soon as he 
arrived he made Ayo wake up, when he finished cooking the fish, and 
the baby went to him to be carried. He called Ayo and she did not go. 
“T wait for my husband, we will both eat at one time, bye and bye,” she 
said, and she took the baby which he carried, for she was ashamed. ‘‘ No, 
I was Dagdagalisit, but used the bark of the banana tree for a clout, 
because I changed my form. Let us eat.” Sothey ate. As soon as they 
finished eating, ‘‘We shall make balaua so that we invite all our relatives 
in the different towns, and we also shall invite Awig and Aponigonay,”’ he 
said. Not long after he went and took the betel-nuts which he cut. 
When he had cut them all he oiled them and sent them to the different 
towns. 

When the people from the different towns arrived by the spring in 
Kabrenbenlan they were surprised because all the stones of the spring 
were of gold. Not long after they went up to the town. Next day 
Awigand Aponigonay started togo. ‘‘Ala, Aponigonay, take rice sothat 
we may cook it in Kabrenbenlan, because Aponibolinayen and Dagdaga- 
lisit have no rice to cook. What will Dagdagalisit use for his balaua? 
He ties a banana bark clout on his body. I do not think he has rice, so 
we will take some for us to eat. You people who live in the same town 
we go to attend balaua. You take food with you for Aponibolinayen and 
Dagdagalisit make balaua.”’ Not long after they went, and when they 
arrived in the place where the spring is in Kabrnbrnlan they saw the 
beautiful spring whose stones were all gold. The gravel which they used 
to wash the pottery with was all agates which have no holes. through 


1 Another name for Aponitolau. 


TALES OF THE MyTHICAL PERIOD 83 


them. “I do not think that Dagdagalisit has a spring like this, for his 
clout is only the dry bark of the banana, but it is best for us to go and see 
in the town.”” They went, and when they had almost reached the town 
the golden house twinkled. ‘We must not walk by the golden house,” 
said Awig. ‘‘We must not walk by that golden house, you say, but that 
is where the people are dancing,’’ said Aponibolnay. As they walked they 
saw that the men and women who were making alawig! were the com- 
panions of Aponibolinayen. Awig said, ‘‘That is the man who used to 
put the clout of banana leaves on him.’”’ As soon as Aponitolau? and 
Aponibolinayen finished dancing they went to take the hands of Awig 
and Aponibolay, and Aponitolau commanded the people who lived with 
them to bring golden seats. After that Aponitolau went to make Awig 
sit down. ‘You sit down, brother-in-law, and we will forget the things 
which have passed.’”’ Then he made him sit down and soon Awig and 
Asigtanan danced. While they were dancing Aponitolau went to cut off 
Awig’s head. Not long after the women who never go outdoors*® went 
to bring Awig to life. As soon as they made him alive again, Aponitolau 
gave the marriage price. It was nine times full, the balaua, and when 
Aponibolnay raised up her elbow half of it vanished, which was in the 
balaua. And Aponibolinayen used her power and the balaua was full 
again. 

Not long after they chewed betel-nut and the quid of Langa-an and 
Pagatipanan and the quids of Dagdagalisit went together, and the quid 
of Pagbokasan and Ebang went to the quid of Aponibolinayen and Awig, 
and Langa-an and Pagatipdnan changed the name of Dagdagalisit to 
Ligi. “Ala, now mother old alan do not feel sorry, for we take Aponi- 
tolau* to Kadalayapan,” said Langa-an. ‘Ala, yes, you take them, take 
all my valuable things. If it were not for me, Aponitolau would not be 
alive, for you Langa-an had a miscarriage and lost him, when you went 
to wash your hair, so I picked him up, because I had no one to inherit my 
possessions. Take all my things, so that Aponitolau and his wife may 
own them.” Not long after they went home and Awig took all the pay- 
ment for Aponibolinayen and all the alan flew away. So Awig and 
Aponitolau went to their towns. 


1 See p. 41, note 2. 
2 Ligi (Dagdagalisit) is now known by his true name. 
* See p. 54, note 2. 


84 TRADITIONS OF THE TINGUIAN 


10 


Aponibalagen went to put Aponibolinayen in Kabwa-an, where no 
one could see her. Assoon as they arrived at the ocean they rode on the 
crocodiles to Kabwa-an. When they arrived there Aponibalagen used 
magic so that a big golden house stood in the middle of a wide plain. 
In the yard were many betel-nut trees and a spring below the trees. The 
gravel where the stream flowed was beads called pagatpat and kodla, and 
the leaves and grass used to rub the inside of the jars was a necklace of 
golden wire. 

When the golden house, and betel-nuts, and spring had appeared, 
Aponibalagen left an old woman with Aponibolinayen and Alama-an, 
and Sinogyaman and Indidpan, and he went back home, and he said to 
them, ‘‘Do not be afraid to stay, for no one can see you here, where I 
have put you, and if anyone tries to come here the crocodiles will eat 
them. You have everything you need.’”’ So he went home. 

Ingiwan who lived in Kabilabilan went to take a walk. As soon as 
he arrived at the ocean he wondered how he could get across. Not long 
after he put his headaxe on the water and he rode on it, for he used magic, 
and his headaxe floated and went to the other side of the ocean. As 
soon as he reached the other side he took a walk and he saw the big gold- 
en house in the middle of the wide plain. He was surprised, and he went 
to see it, and the crocodiles all slept while he crossed the ocean. When 
he reached the spring he said, “‘How pretty the well is. I think the 
girl who owns this well has magical power, and that she is pretty also.” 
So he went to the house and said, ‘‘Good afternoon.” Alama-an was 
cooking, and she said, “‘Good afternoon.” She looked at him from the 
window, and she saw that he was a fine looking man. She did not tell 
Aponibolinayen, but she had him go up the ladder. The old woman who 
took care of them asked why she did not tell her and Aponibolinayen. 
Alama-an said she did not know what she was doing when she had him 
go up. So the old woman went to ask him what he came for. He said, 
“‘T just took a walk and I did not know how to get home, for there was 
a very high bank in the way, so I came across the ocean to learn the other 
way back home. While I was still on the ocean I saw this big golden 
house. I came here, for I was very tired, for it is more than one month 
since I left Kabilabilan.” ‘Ala, you Alama-an go and cook some food 
for this young man,” said the old woman, and Alama-an went truly, and 
when she finished cooking, the old woman called him to eat. The young 
man said he did not wish to eat unless one of the ladies who never went 
outdoors! ate with him. ‘Alama-an is the girl who never goes outdoors,” 


1 See p. 54. 


TALES OF THE MYTHICAL PERIOD 85 


said the old woman, but he did not believe her, and so he did not go. 
When he would not eat she called Sinogyaman to go and eat, but the 
young man said, “‘I do not wish to eat with anyone except the pretty girl 
who never goes outdoors.”” So the old woman called Indi4pan. As soon 
as she went outdoors to the place where the young man was, “No, that 
is not the girl I want. There is one prettier still. I will not go to eat.” 
The old woman became angry and said, “‘If you are not hungry and do 
not wish to eat that is all right. I have offered three young girls to eat 
with you, but if you do not wish to eat with them I do not care.” When 
the old woman and the three girls had eaten they gave him a place to 
sleep, and they slept also. 

While the others were talking to the young man, Aponibolinayen was 
looking through a crack of the house, and she liked him very much. She 
wished to go outdoors and talk to him, but she was afraid because the 
old woman had said there were only the three young girls whom she 
called. As soon as they had finished talking, they went to bed. 

In the middle of the night Ingiwan said to himself, “I believe there 
are other young girls here prettier than the last one she showed me. I 
will use my power and will become a firefly, and I will fly to all parts of 
the house, and see if there is a prettier one there.” So he used his power 
and he became a firefly and he flew. When he was in the room where the 
old woman was, he left, and went where Alama-an was, and he went on 
to Sinogyaman. When he did not like her he went to Indidpan. ‘This 
is the last girl she showed me and I like her, but I believe that there is 
another prettier.’”’ So he went to the next room, but no one slept there, 
and so he went on to the ninth room. He heard the sound of the pan 
pipe in the ninth room, and he was very glad. He flew over the head of 
the woman who was playing, and she stopped playing and struck at 
him. ‘How did the firefly get in here? I do not think there are any 
cracks in here.” The firefly said, ‘‘Do not strike at me, for I fear you 
will hit my headaxe and be cut.” So he became a man and sat down 
beside her, and Aponibolinayen saw that it was the man who had talked 
with the old woman and the girls, and she loved him, but she said, “Go 
outdoors, do not come here. I am afraid that the old woman who cares 
for us will see us. If you want something wait until morning and we will 
talk with her.” Ingiwan did not get up and he would not go outdoors, 
and he said, ‘‘ The best thing for us to do is to chew betel-nut, so we will 
know each other. Do not be afraid for I would not have come here if it 
was not my fortune to marry you, for I was taking a walk and intended 
to go back home, but I met a high bank in the way, and there was no 


1 See p. 18, note 3. 


86 TRADITIONS OF THE TINGUIAN 


place to go except the ocean, so I came across the ocean. As soon as I 
reached the field I saw your house and I was surprised to see the golden 
house in the middle of the field. I spoke to the young girl who was cook- 
ing and she asked me to come up, and the old woman hated her. They 
asked me to eat, but I would not unless a pretty girl ate with me.’ So 
the old woman called two other pretty girls, but I did not want them, for 
they are not so pretty as you. I thought there were others prettier than 
the last one she showed me, so I became a firefly. It is my fortune to 
marry you.” So he cut the betel-nut, but Aponibolinayen did not want 
to chew. When he talked to her so she could not sleep she took the 
betel-nut, and when they chewed they saw that they both had magical 
power and that it was good for them to marry. Ingiwan said, “You 
are the woman who lives here and you must tell your name first.” ‘‘No, 
it is not good for a woman to tell her name first. You tell your name.” 
Not long after, ‘‘My name is Ingiwan, the son of alan, of Kabilabilan, 
who did not find a way to go home, but who found you.” “My nameis 
Aponibolinayen, who is the sister of Aponibalagen of Natpangan, who 
put me here so no one might see me. It is bad that you have come.” 

When the daylight came Alama-an went to cook and when she fin- 
ished the old woman said to her, ‘‘Go and call the man and see if he 
wishes to eat with the girls.. You call them, but do not call Aponiboli- 
nayen, for that is why we are here, so no one can see her. I do not know 
why the alligators did not see him.”” Aponibolinayen and Ingiwan heard 
what she said and they laughed. So Alama-an went to call him, but he 
was not in the room. She went to tell the old woman that he was not 
there, and they were surprised, for they thought he had gone home, for 
all the other rooms were locked. “If he is not there you go and call 
Aponibolinayen and we will eat.”” The three girls went to the room of 
Aponibolinayen, but Ingiwan disappeared and they only saw Aponi- 
bolinayen. So they all went to eat and Ingiwan was not hungry, for 
Aponibolinayen used magic, so that rice and meat went to where he was 
hiding. 

When they had lived together a long time Aponibolinayen said to 
him, “‘ You better go home now, for it is time for my brother to visit us. 
If you wish to marry me you must arrange with him and my father.” 
So Ingiwan went back home and the crocodiles only watched him, but 
did not try to eat him. He rode on his headaxe, and when he reached the 
other side of the ocean he saw that the high bank had disappeared and 
he found the way home. 

Not long after Aponibalagen went to wash his hair, and he went to 
the place where Aponibolinayen and the other girls were living. The 
three girls and the old woman agreed not to tell that a man had been 


TALES OF THE MyrTuicaL PERIOD 87 


there. As soon as Aponibalagen arrived in Kabwa-an he asked the old 
woman if anyone had been there, and she replied, “‘No.’”’ He called 
Alama-an and the other girls to the place where Aponibolinayen was, so 
all of them might louse him. While Aponibolinayen was lousing her 
brother the milk from her breasts dropped on his legs, and Aponibalagen 
was surprised, and he said, ‘What have you done, Aponibolinayen.” 
She tried to rub it off from his leg. ‘‘No, do not rub it off; what is that?’’ 
**T do not know, brother. I guess I am sweating, for I am hot.” “No, 
I do not believe you, I think someone has been here.” He called the 
old woman and asked her. ‘‘ You, grandmother, did you see a man who 
came here? Do not tell alie.” “Why?” asked the old woman. But she 
knew that Aponibolinayen had a little baby, for she had pricked her little 
finger and the baby had come out.! “When the girls were lousing me the 
milk from Aponibolinayen’s breast dropped on my legs. I think you 
know the man who has been here.” ‘‘I do not believe anyone came 
here, for we are on this side of the ocean, and the crocodiles protect us.’’ 

Aponibalagen called all the crocodiles to the side of the house, and 
he whipped all the crocodiles, and he asked them why they did not eat 
the man who went to Kabwa-an. As soon as he whipped them one of 
them said, ‘‘We did not see any man come here, but we were all very 
sleepy one day a long time ago. We would have eaten the man if we had 
seen him.” Aponibalagen whipped all of them again. I put you here 
to prevent anyone from coming here, and you did not watch. Goaway.” 
The crocodiles were afraid and they said, “If that is what you say we will 
go.” Sothey went. Aponibalagen went back to the house and whipped 
the girls. “‘We will go back now to Kaodanan. I thought it was good 
for you to be here, but you have done wrong.” So he took them back 
to Kaodanan and they made balaua in order to find out who was the 
father of the boy. The boy grew one span every time they bathed him,’ 
for they used their power. In a few days they built their balaua and the 
liblibayan* got betel-nuts which were covered with gold, and they oiled 
them and sent them to invite the people in all parts of the world. So the 
betel-nuts went. 

As soon as the betel-nuts arrived in Kabilabilan, they said, ‘‘Good 
morning, Kagkagdkag,” * to the man who was lying in his balaua covered 
with mud. ‘‘We came to invite you to the balaua of Aponibalagen.” “TI 
do not wish to go, for I have no clothes and am ashamed. I do not know 


1 See p. 18, note 2. 
2 See p. 30, note 3. 
3 See p. 14, note 2. 
* Another name for Ingiwan, who is really Aponitolau. 


88 TRADITIONS OF THE TINGUIAN 


the man who is going to make balaua.” “If you do not go I will grow 
on your knee,” said one of the betel-nuts. ‘Do as you wish.” So the 
betel-nut grew on his knee. When it grew big he became tired and he 
said, ‘‘Get off from me now and I will go.” So they went. All the 
people from the other towns had arrived and Aponibalagen carried the 
baby, to see whom the baby would want to go to, but the baby did not 
want any of them. When the betel-nut and Kagkagdkag appeared the 
baby was happy and wanted to go to him. So Aponibalagen gave the 
boy to him and all the people were surprised that Aponibolinayen had 
wanted him. Not long after they danced, and when they had finished 
Aponibalagen said to Aponibolinayen, ‘‘Take off all your things and go 
to Kagkagdkag.’’ Aponibolinayen did not wish to go, for he was not the 
same man she was with before, but her brother made her go, and he said, 
““Kagkagakag, take her to your town.”’ So he took her to his town, and 
when they reached the gate Aponibolinayen was crying, but he said to 
her, ‘‘Do not feel bad, I am the man who came to Kabwa-an, That is 
why the boy wants me, for I am his father.’”? Aponibolinayen did not 
believe him, but when they arrived at the spring of Kabilabilan she 
was surprised to see that the stones were of gold, and the fruits of the 
trees were of gold and were beads, and she said to Kagkagakag, ‘‘ Why do 
we come here? It is shameful for us to be seen by the man who owns 
this.” Kagkagdkag laughed at her. ‘‘If you do not believe that I am 
your husband, you watch.”” And he went to take a bath, and the mud 
all washed off, and she saw that he was the man who was with her 
before in Kabwa-an. So they went up to the town, and the alan who cared 
for Ingiwan was glad to see them. 

Not long after they made balaua, for they wished to call Aponibalagen 
so that he would not always feel badly about them. Not long after they 
sent the betel-nuts to summon their relatives. As soon as the betel-nut 
arrived in Kaodanan, ‘‘Good afternoon, Aponibolinayen and Kagkaga- 
kag want you to attend their Sayang.”” Aponibalagen laughed and said, 
“Yes,” and he called all the people and told them to prepare to go to the 
balaua. 

When they arrived at the spring everyone was astonished, for all the 
fruit of the trees was of gold, and all the places they walked were covered 
with plates. And Aponibalagen said, ‘‘I do not think this is the spring of 
Kagkagdkag. I think someone else owns it. We will go up to the house 
where he lives.”” When they reached the gate of the town they asked 
the young girl who was going to the spring where Aponibolinayen and 
Kagkagaékag slept, and the woman said, ‘‘ You follow these plates, for 
they go to the ladder of Kagkagdkag’s house.” So they went and they 
always walked on the plates. When they arrived they saw many people 


TALES OF THE MyTHICAL PERIOD 89 


dancing in the yard and Aponibalagen shook their hands. ‘‘Kagkagé- 
kag, if you had come as you are now to my balaua I would not have been 
bad to my sister.” Kagkagdkag laughed at them and they all chewed 
betel-nut. 

While they were chewing Langa-an and Pagatipa4nan went to them 
and they said, “‘We came to chew betel-nut also to see if we are related 
to you.” Kagkagdkag gavethem betel-nut, and when they chewed they 
found out that they were relatives and they called Kagkagdkag, Aponi- 
tolau, and he paid the marriage price for Aponibolinayen. Aponiga- 
wani said to him, “‘I thought I had no brother. I do not know what my 
father and mother did with you.” The alan who cared for Aponitolau 
said, ‘‘He was by the road where Langa-an had dropped him on her way 
to Nagbotobotan, so I picked him up, for I have no children.” As soon 
as Aponitolau paid the marriage price they danced again, and the alan 
gave all her things to Aponitolau, for Langa-an and Pagatipanan took 
them home. Not long after Aponibalagen married Aponigawani, and 
he paid the same as Aponitolau had paid for Aponibolinayen. 

(Told by Madomar, a woman of Riang barrio Patok.) 


II 


“T go to visit my cousin Gawigawen of Adasin,’”’ said Aponitolau. 
He pushed his raft until he reached Pangasinan. At the spring he asked 
the women if his cousin Aponibolinayen was there. ‘‘She is not, because 
she went to celebrate Sayang.! Did you not get the invitation of yihaacee 
wen of Adasin?” ‘‘No,” said Aponitolau. 

Aponibolinayen went to have Lisnaya fix her upper arm beads and 
they sat in the shade of the pamlo-ongen tree, and Aponibolinayen 
dropped her switch. 

‘‘T wish to visit my relatives, but am ashamed because the invitation 
did not reach me,” said Aponitolau. So he went to rest in the shade of 
the pamlo-ongen tree, and he saw there the switch which was spread out, 
and there was none like it. 

The women who had been at the spring said, ““Why did you not 
invite Aponitolau? Whenever we have trouble, it is he and his cousin 
that we call.” 

“Ala, we go down to the river to see.”” They went to get Aponitolau 
and when they arrived at the spring he was there in the shade of the tree. 
“Ala, forgive us because the invitation did not reach you and come up 
to the Sayang.” “Yes, but if the old enemy is there, when I go, the 


1 See p. 12. 


90 TRADITIONS OF THE TINGUIAN 


dance circle will be disturbed, if we fight.”” They still requested him, 
and he went up to the place where they danced during the two months. 

Dalinmanok of Dalinapdyan said, ‘“‘Long ago, when my grand- 
father was young, the town of Kadalayapan became wooded.” (He 
meant that his grandfather had destroyed the town in which Aponito- 
lau’s ancestors lived.) ‘‘My grandfather Dagoldyen long ago said, 
‘Dalinapdyan, Dagala, and also Dagopan became wooded.’ ‘Then 
Dalinmanok became angry; he looked like a courting cock and seized 
Aponitolau by the hair. ‘‘It is as I predicted, Cousin Gawigawen; the 
circle is now broken.” ‘They parted the fighters, but the hawk hastened 
to the town of Kadalayapan to tell Aponigawani. 

“Cousin Dumalagan, Cousin Agyokan; the enemy — the old one — 
has killed my brother Aponitolau at the Sayang of Gawigawen of Adasin, 
so says the hawk.” After that they started and-soon arrived in Adasin. 
They began at the south end of the town and killed so many it looked 
as though they were cutting down banana trees. ‘Look down, Aponi- 
tolau, and see if you know the men who are destroying the town.” 
Aponitolau truly looked. ‘‘Why, Cousin Dumalégan and Cousin 
Agyokan, do you destroy the town?” “Because the hawk reported to 
Aponigawani that you had been killed by the old enemy in the town of 
Adasin, and she has thrown away her upper arm beads! by the gate of 
Kadalayapan.” 

‘Ala! you stop. Ala! You who live, join their headsand their bodies; 
you join all,” he said. “TI will spit once and they will appear as if they 
were not cut at all. I will whip my perfume which is banowrs, they 
quickly breathe. I whip my perfume which is alikadakad (clatter), and 
they quickly stand up. I whip my perfume which is dagimonau (monau 
— just awakened) and they quickly recover.’” ‘Oh, how long we have 
slept,” they said. ‘‘ How long we have slept, you say, and you have been 
dead.” ‘‘Oh, how powerful are the people of Kadalayapan! Even if we 
die, we may hope to live again at once,’’ they said, and all went up to the 
house of Gawigawen. 

“Now Dalinmanok of Dalinapoyan, Dumpoga of Dagala, Ligi of 
Madagitan and Ligi of Dagopan, expect me in two months’ time, for I 
shall come to fight you.” After that they agreed and everybody went 
home. When they arrived at Kadalayapan there were no upper arm 
beads on Aponigawani, for she believed the hawk when it told her Aponi- 
tolau was dead. ‘No, lam not dead, but when two months have passed 
I shall go to fight Dalinmanok and his companions.” 


1 As a sign of mourning. 
2 See p. 18, note I. 


TALES OF THE MyTHICAL PERIOD gt 


“When you went to sail, did you not find the switch which belongs 
to Aponibolinayen? They are now making a ceremony to find it.” 
“It is here, that which I picked up in the shade of the pamlo-ongen 
tree, and I will take it back when I go to fight.” 

Not long after that, according to the custom of the story, the second 
month came. ‘‘Old men who know the signs and very old women, 
come and see the liver and gall sack, because I go to fight.”” After that 
they all gathered, they caught the pig and cut it in large pieces. ‘‘Ala, 
old men who know the signs and very old women, come and see the gall, 
for I go to fight.”! “This is better than your grandfather had when 
he consulted the gall. How fearful you will be to the town which you 
go to fight!’’ ‘Cousin Agyokan, go and tell all our cousins that we 
start when morning comes.” When early morning came —as goes 
in a story —they arrived. Aponitolau played his Jew’s harp at the 
spring of the town, and it sounded like the song of a bird and the people 
smelt the odor of alangigan (Ilangilang) which is only possessed by the 
people of Kadalayapan. ‘‘Ala, it is Aponitolau,” said Dalinmanok. 
“Go and tell our companions that we go to fight him at the river, for 
we do not wish them to come on shore in our town.”’ When it was day, 
they met at the river and they fought until afternoon; and when Aponi- 
tolau was thirsty his headaxe turned slantwise and water blue as indigo 
flowed off it freely. 

“Dumpoga of Dagala, Ligi of Madagitan, Ligi of Dagopan, Masilnag 
of Kaskasilnagan, I come to teach you because you do not know how 
to kill. When one tries to kill your left side, receive the blow with your 
right, and when they try to kill the right side, receive it with the left. 
Ala! you that are left alive, it is better that I spare you and that you 
marry the wives of your companions. I will spare you if you will all 
agree to give me one hundred jars which are ginlasan, summadag, and 
tadogan.”’ They agreed. They rolled the jars which they took down 
to the river and there were among them doldoli and ginaang,’ and the 
jars were glad, for they had formerly belonged to Dagoldyen, the grand- 
father of Aponitolau, but had been stolen. After that Aponitolau said, 
“‘Give me your betel-nut with magic power. You jars and all you 
heads of dead persons which are cut off, go first to Kadalayapan.” 
After that they went and Aponitolau followed. After they arrived they 
danced with the heads and in a short time put them on the sagang.* 

““Now, Aponigawani, bring me the switch of Aponibolinayen, for I 


1 See p. 19, note I. 
2 See p. 42. 
3 See p. 10, note 4. 


92 TRADITIONS OF THE TINGUIAN 


go to take it to her.”” He took the switch and used the power of the 
betel-nut, so that he went as quickly as a person can point to the place 
of many betel-nuts. In a short time, as the story goes, they arrived. 
“Good evening,” said Aponitolau, but Aponibolinayen thought him 
to be anenemy. ‘Does the old enemy bring greetings?” asked Aponi- 
tolau. Then they went up into the house and he leaned against the 
corner pole. Aponibolinayen looked at Aponitolau and his good looks 
seemed to climb the corner pole. ‘‘It is better for us to tell our names,” 
said Aponitolau, “‘for it is difficult to talk when we do not know each 
other’s names.” After that he took out, from his little sack, nuts 
whose husks were of gold. He cut a nut and when he gave the half to 
Aponibolinayen their golden finger rings exchanged themselves. ‘‘Give 
back my ring,” she said. ‘‘Our relationship is the reason they change,” 
said Aponitolau. Then they chewed and laid the quids on the headaxe 
and they became agate beads which looked like honey, and laid in 
parallel lines. ‘We are relatives,” they said, and in a short time they 
told their names. When it became time to eat, Aponibolinayen said, 
““What do we eat?” He took the boiling stick and broke it into pieces, 
and it became a fish which they ate,’ and Aponitolau took the bone 
out of the fish which Aponibolinayen ate. When they finished eating 
she spread the mat and the blanket which they kept in the box. “I 
do not like a blanket which is kept in a box, for it smells like kimi,’” 
said Aponitolau. ‘‘Why do you not like it? It is what we keep for 
company and is easy to use,” said Aponibolinayen. ‘The end of my 
clout is enough for my blanket,’”’ said Aponitolau. Then Aponibolina- 
yen used the power of the betel-nut and vanished. ‘Why is there 


no one here?” said Aponitolau. ‘‘I use your power betel-nut, so 
that I may become the insect which belongs to Kaodanan (i.e., the 
firefly).” 


After that he flew and arrived in the ninth room and sailed back and 
forth near Aponibolinayen who was playing a pan-pipe. He touched 
her body and she struck him away. ‘‘You must not strike me away, 
for you hit my headaxe.” After that Aponitolau sat down. “How 
did you pass in here?’”’ sheasked. ‘“‘I passed through the crack in the 
wall,’”’ said Aponitolau; and after that they laid together. When it 
was early morning Aponibolinayen sent him away, for she feared her 
brother might come. 

As Aponitolau went quickly to his raft, he was seen by Balau of 
Baboyan, a great bird. ‘‘How fine is Aponitolau, Ala! I shall take 


1 See p. 17. 
2 An insect. 


TALES OF THE MyrtTuicat PERIOD 93 


him to marry Gintrban.’”? Then he was seized by Balau and was 
carried to Baboyan. “Now Aponitolau, you must marry Gintrban 
who lived in Baygan, for this place is surrounded with water blue as 
indigo and many crocodiles lie in that water.” 

In a little while, as the story goes, Aponibolinayen gave birth to a 
child. 

‘Ala! grandmother, prick my little finger, for it itches.” She truly 
opened it and the baby popped out like popped rice.” After that they 
bathed it and called him Balokanag, for that is a name of the people of 
Kadalayapan. Soon the child was large and asked for a clout, then he 
asked the name of his father, but they told him falsely that it was 
Dumanagan. “Ala! get me a top so that I can play with the others,” 
he said. Then his mother gave him the top which was his father’s when 
he was a little boy. After that he went to play with it. When it was 
late afternoon, the old woman Alokotén went to feed the pigs, but 
Kanag threw his top and it broke her jar. ‘‘Pa-ya,” said the old 
woman, ‘“‘the son is brave; when you go to rescue your father who Balau 
captured, it will not be my pot toward which you act brave.” Kanag 
cried, ‘‘You said, mother, that Dumanagan is my father, but there is 
another who is my father — Aponitolau whom Balau stole.” Then 
Aponibolinayen cried, ‘‘How bad you are, old woman! We should have 
exchanged for your jar if you had not told him of his father.” 

“You must make me sweets, for I go to get my father,” he said. 
“Tf he was seized, you who are little will be also,” said his mother, but 
he insisted. Then she used magic and secured for him the headaxe 
used by his father when he was a little boy, and she made him sweets. 
He started and went, and his mother planted a lawed vine by their 
hearth.* _ “‘ Your power betel-nut, so that I go as quickly as pointing to 
Baboyan,” said Kanag. Soon he arrived there, and he saw the croco- 
diles lying in the water. ‘‘ You power betel-nut that I may walk on the 
crocodiles. Make them all sleep so that they do not feel me.” He 
reached the home of Balau, where he saw great snakes hanging in the 
trees. He climbed the trees, he cut them so that they fell down, he 
cast them down — those big snakes — then he cut off the head of Balau, 
and the earth trembled. After that he went to find his father who was 
in the place of many betel-nuts. 

“T am Balokanag whom Aponibolinayen desired, whom you left,” 
he said. “Now I take you home to Kadalayapan.” After that he 


ik GintrEban was a woman from Baygan (Vigan) who had been captured by the 
ird. 

2 See p. 18. 

3 See p. 96, note 3. 


94 TRADITIONS OF THE TINGUIAN 


truly took home Aponitolau, and GintEban, who lived in Baygan. In 
a short time they arrived in Kadalayapan and Kanag’s mother was 
there, because Aponigawani had taken her home. ‘‘Now we are mar- 
ried forever, Aponitolau,” said GintEban who lived in Baygan. ‘No, 
for Aponibolinayen is his wife,” replied Aponigawani. ‘Ala! you 
chance it and the one who loses is not the one who is married. Put 
clay dishes in line, which you are to step on. The one who breaks them 
loses.” Aponibolinayen stepped first and there was nothing broken. 
Gintrban followed and all those clay dishes which she stepped on were 
broken. Then she went home to Baygan and after that Aponitolau 
and Aponibolinayen were married. 


I2 


‘**T am anxious to eat the fruit of the bolnay tree! of Matawitawen,” 
said Aponibolinayen. ‘What is that?” said Ligi. ‘‘I am anxious to 
eat fish roe, I said.” ‘Bring me a fish net and I will go and get some,” 
said Ligi. So she went to get the fish net and gave it to him. Not 
long after he went to the river and he used magic so that all the fish 
in the river were caught, so truly all the fish were in the net. He 
caught one of them and cut it open and took out the roe. As soon as 
he secured the roe he let the fish all go out of the net and he went back 
home. Not long after he reached the yard of their house. ‘‘ Aponi- 
bolinayen, come and get the fish roe which you desire,” he said. She 
went to get it from him. She did not cook it, but put it on the bamboo 
hanger above the fire. Ligi went to the balawa and when Aponibolina- ' 
yen thought he was in the balaua she threw away the roe and the | 
dogs went to eat it, and they snarled and barked beneath the © 
kitchen. ‘‘What are the dogs fighting about, Aponibolinayen? I — 
think you threw away the fish roe,” he said to her. ‘‘I dropped one »' 
of them.” ; j 

Aponibolinayen went again to the room and she said again that 
she wished to eat the fruit of Matawitaéwen, and Ligi asked what she 
said. ‘‘I am anxious for the liver of a deer, I said.”” So Ligi went to 
the woods to hunt deer. As soon as he reached the woods he sent his 
dogs and he said to them, “‘ You, my black dog, do not catch deer except ————- 
in the low grass, and you, my striped dog, do not touch any deer unless —— 
they have large horns.” Not long after his dogs caught some deer, and 
he took their livers and he let them go again. Not long after he arrived 
at his house and he called Aponibolinayen, ‘‘Come and get the liver, 


1 A fruit tree. 


TALES OF THE MyTHIcaL PERIOD 95 


which you wish to eat.” Aponibolinayen said to him, ‘‘Put it in the 
rattan hanger.”’ Ligi went back to the balaua, and Aponibolinayen 
used magic so that Ligi slept. While he was asleep she went to the 
kitchen to throw away the livers of the deer, and the dogs went to eat 
and made such a great disturbance that Ligi awoke and asked Aponi- 
bolinayen what was the matter. “One small piece of liver which I did 
not eat.” She went again to the room and laid down, and Ligi used 
magic and became an ant, and he went to the crack of the floor, for he 
wanted to know what Aponibolinayen was saying, for he suspected that 
she was not telling him the truth. As soon as he arrived in the crack 
Aponibolinayen repeated her wish to eat the bolnay fruit of Matawitawen, 
and Ligi became a man again and appeared toher. “Why did you not 
tell the truth, Aponibolinayen?” he said and she answered, “‘I did not, 
because Matawitawen is very far and I am afraid that you will be lost.” 
“No, give me a sack,” he said to her. So he went and he used magic 
so that he arrived at the tree at once. 

Not long after he arrived truly at the place and he secured the fruit 
and put it in the sack. As soon as the sack was filled he took some of 
the fruit to hold in his other hand and he went. Not long after he 
reached the spring in Kadalayapan and his sweethearts were at the 
spring. ‘“Ligi, how many and how pretty the bolnay fruit are. Your 
sack is filled and you have some in your hands. Will you give us some 
of it to eat?” So Ligi gave them all the fruit in the sack and all he 
held in his hand. ‘Do not give everything to Aponibolinayen, but 
give to us also.” So he gave them all he had. ‘The baby inside of 
Aponibolinayen, which desires the bolnay, is not your child, but is the 
child of Madbagan,” said his sweethearts, and when they had eaten all 
of the fruit Ligi went home with nothing but the sack. He gave the 
sack to Aponibolinayen. As soon as she received it she looked to see 
what was inside and she found one little piece of the fruit which the 
women had overlooked, and she ate it. As soon as she ate it: ‘‘I am 
anxious to eat more if there are more. My headache is gone.” ‘What 
is that?” said Ligi, angrily. ‘You get ready for I will put you in the 
place where the tree is if you want more.” Aponibolinayen said to him, 
“Because I said that I wanted more you want to put me by the tree.” 
Ligi was angry and he seized her by the arm and dragged her to the 
tree. As soon as they arrived at the bolnay tree, he dug a hole about 
neck deep and he put her in it. As soon as he put her in the hole he 
went back home. 

Soon Aponibolinayen was ready to give birth. ‘What can I do?” 
she said to the spirit Ayo. Ayo said, ‘The best thing for us to do is to 
prick your little finger.”” Not long after the little baby popped out of 


96 TRADITIONS OF THE TINGUIAN 


her finger.” ‘What shall we call him?” they said. ‘‘We will call him 
Kanag, for it is the name of the people who live in Kadalayapan.”” Every 
time they gave him a bath the baby always grew, for they used magic.” 
Not long after the baby became a boy, and he wanted them to get out 
of the hole. ‘‘No, we do not get out, for I am afraid your father is 
watching us.” The little boy got out even though his mother was 
afraid. 

As soon as the boy got out of the hole he listened to hear where many 
children were playing. So he walked to where the sounds came from. 
As soon as he arrived at the place where the boys were swimming 
Dagoldyan saw him. ‘‘Who is that boy?” he said to his companions, 
and the little boy went near to them. ‘‘Why, this boy looks like my 
uncle in Kadalayapan,” said Dagolayan to his companions, and he asked 
him who his father was, and the boy said he was the son of an alan of 
Matawitawen. Not long after they agreed that they would go to fight. 
So Kanag agreed with them and they decided on a day and Dagolayan 
told him that he would go to his home. “If that is what you say, it is 
all right,” said Kanag, and they all went home. As soon as he arrived 
at the hole by the bolnay tree: “‘Why, we are cousins,” said the other 
boy to me. And Aponibolinayen said, ‘Perhaps it is the boy from 
Kaodanan.” ‘We agreed to go to fight, day after tomorrow. Make 
cakes for me to take with me.” ‘No, do not go, for I fear that your 
father will meet you.” ‘‘No, I am going. I will plant the lawed vine 
by the stove, and if it wilts I am dead,’ * he said. 

Not long after Aponibolinayen went to make cakes for his provisions, 
and Dagoldyan started early in the morning to go to see Kanag, and it 
seemed as if a thousand men struck their shields. Kanag heard the 
sound of the shield. ‘‘Who are the boys with Dagol4yan who go with 
us to fight?” As soon as Kanag met Dagoldyan they went, and they 
both struck their shields, and Ligi heard them and he was surprised for 
it sounded like two thousand people. So Ligi thought that Dagolayan 
had many companions. As soon as they arrived where Ligi was waiting 
for them, ‘‘Where did you get the other boy who is with you?” he said 
to Dagol4yan. He answered that he met him where they were swim- 
ming, and that they agreed to go to fight together. Ligi wanted to kill 
him, and he said, “‘I want to kill.” ‘‘No, do not kill him,” said Dagola- 


1 See p. 18. 

2 See p. 30, note 3. 
_ .* The idea of a plant serving as a life or fidelity token was found in ancient Egypt, 
in India, and Europe. See Cox, an Introduction to Folk-Lore (London, 1904); 


TAWNEY, Katha Sarit Sagara (Calcutta, 1880, Vol. I, p. 86); PARKER, Village Folk- 
Tales of Ceylon. 


TALES OF THE MYTHICAL PERIOD 97 


yan. Not long after they went. As soon as they arrived where there 
were no houses, Kanag used his power so that it rained very hard and 
they had nothing to cook. Not long after it rained and Ligi and 
Dagoldyan did not cook anything, for everything was damp. The 
spirit helpers of Aponibolinayen always fed Kanag, and Ligi and 
Dagolayan ate with him. ‘‘What is the matter of this boy who is the 
son of alan? He has something toeat. I do not believe that his mother 
alan knows how to prepare good food,” said Ligi, angrily. 

After they had finished eating they went, and after a while they 
wished to fight. ‘‘The best for us to do is to stand in different places 
and ambush the people,” said Ligi. ‘The best for you, son of alan, is 
to stay at the place where the carabao pass by.”” And Ligi went to hide 
where the people passed by on the way to the spring, and Dagolayan 
staid on the other side. A young pretty girl passed by the place where 
Kanag was hiding, so he cut off her head and he shouted, for he was 
very happy. ‘‘Why did the son of alan kill someone before us?’’ said 
Ligi. Not long after an old woman and an old man passed by where 
Ligi and Dagol4yan were hiding, and they killed them. Not long after 
they saw the head which Kanag had taken, and Kanag saw the heads 
which Ligi and Dagol4yan had taken were those of an old man and old 
woman. Dagoldyan said to him, “What did you say when you killed 
that pretty girl? I think I heard you say, ‘Your father does not like 
you.’ I did not hear very wellso Iaskforsure.” ‘“The son of alan of 
Matawitawen kills the pretty girl is what I said.’” ‘No, that is not 
what you said. You said you were the son of a man who lives in 
Kadalayapan.” Not long after, when Dagold4yan could not make 
Kanag repeat what he had said, they all went back to Kadalayapan 
where Ligi lived. 

When they arrived in Kadalayapan they played the gansa and 
danced, and Aponibolinayen heard the sound of the gansa, and she was 
‘ anxious to go, but her spirit companion would not let her go. They 
saw that the awed vine was green. Not long after they made Kanag 
dance, and when his body trembled, while he danced, the whole town of 
Kadalayapan trembled also; and when he moved his feet the fish were 
around his feet and they went to lap his feet, because the water came up 
into the town. When he stamped his feet the coconuts fell from the 
trees, and Ligi was very angry, and he went to sharpen his headaxe. 
As soon as he had sharpened his headaxe he went to where Kanag was 
dancing and he cut off his head. When Aponibolinayen looked at the 
lawed vine each leaf was wilted. ‘Grandmother, the Jawed vine which 
Kanag planted is wilted,” said Aponibolinayen. ‘‘I am going to get 
him.” So she went and as she approached the place where Ligi used to 


98 TRADITIONS OF THE TINGUIAN 


live he saw her. ‘‘ How angry you were, Ligi; you killed your son,” said 
Aponibolinayen, and Ligi bent his head, for he did not know it was his 
son. ‘I will use magic so that when I whip my perfume alikadakad 
he will stand up.”! So the little boy stood up at once. Not long after 
she used her power again, and whipped her perfume dagimonau so that 
her son awoke. He woke up and said, ‘‘ How long my sleep is!” ‘No, 
do not say that; your father killed you.” She wanted to take him back 
to Matawitawen, but Ligi prevented them and he begged them to for- 
give him, and Aponibolinayen said, “‘No, we will go back, for you did 
not want us and you put us there.” So they went to Matawitawen 
and Ligi followed them. As soon as they arrived at the spring of 
Matawitawen Aponibolinayen used her power. “I use my power so 
that Ligi cannot see us, and the trail will become filled with thorns.’” 
Not long after Ligi could not walk in the trail and he could not see them, 
and he was very sorry. He laid down, because he could not follow them 
and his hair grew like vines along the ground; and he did not eat, for 
he was always sorry about the things he had done to his wife and son. 
Not long after they forgave him and went to get him, and they all went 
back to Kadalayapan. Ligi commanded his spirit attendants to take 
his sweethearts and kill them, for they told falsehoods about Aponi- 
bolinayen, so that he did not want her any more. This is all. 
(Told by Magwati of Lagangilang.) 


13 

There was a husband and wife who were Aponitolau and Aponi- 
bolinayen. Aponitolau laid down in their balaua and Aponibolinayen 
was in the house andshe hada headache. “I am anxious toeat the fruit 
of the orange tree which belongs to Gawigawen of Adasen,”’ said Aponi- 
bolinayen. Aponitolau heard her.. ‘‘What is that?’ he said to her. 
“‘T am anxious to eat the biw* of Matawitawen.’’ ‘Give me a sack 
and I will go to get it,” said Aponitolau, and he went. As soon as 
Aponitolau filled the sack with biw he went back home. As soon as he 
arrived in their house, ‘‘Here is the fruit you wished, Aponibolinayen. 
Come and get.” “Put it on the bamboo hanger above the fire, and I 
will go and get some to eat when my head does not feel so badly, for I 
cannot get up yet.”” So Aponitolau went to put the fruit on the hanger 
above the fire and he laid down again in the balaua. 

As soon as Aponitolau laid down in the balaua, Aponibolinayen went 
to the kitchen and peeled one of the biw fruit and she ate it truly. As 


1 See p. 18, note I. 
2 See p. 17, note I. 
3 A fruit. 


enna Renae OT De OE 


TALES OF THE MytTHIcaL PERIOD 99 


soon as she ate she vomited and so she threw them away. “What is 
the matter, Aponibolinayen; I think you threw away the fruit.” “One 
of them I dropped.” She went into the room and she said again, “I 
am anxious to eat the oranges of Gawigawen of Adasen.” ‘‘What is 
that?” said Aponitolau. ‘‘I am anxious to eat fish roe,’”’ said Aponi- 
bolinayen. So Aponitolau went to get his fish net and he fished in the 
river. As soon as he arrived at the river he threw his net and secured 
a fish with fish roe. He cut open the fish and took out the roe. When 
he had taken out the roe he spat on the place where he had cut the fish 
and it became alive again and swam in the river. After that he went 
back home. As soon as he arrived at their house he gave the fish to 
Aponibolinayen, and he laid down in the balaua again, and Aponibolina- 
yen went to the kitchen and she toasted the roe. When she finished she 


tasted it, and she vomited, so she threw it away also. “What is the 


matter, Aponibolinayen? Why are the dogs barking?” “I dropped 
some of the roe.” She went again to the room of the house. “I am 
anxious to eat the oranges which belong to Gawigawen of Adasen.” 
“What is that, Aponibolinayen,” said Aponitolau. ‘‘I am anxious to 
eat a deer’s liver, I said.”” So Aponitolau called his dogs and he went 
to hunt deer. As soon as he arrived on the mountain, ‘‘Ala, my black 
dog, do not catch a deer unless it is in the low grass. Ala, my dog Bok6, 
do not catch deer unless it is in a level field.”” Not long after his dogs 
caught deer, and he took out their livers. As soon as he took out the 
liver he spat on the places he had cut, and the deer ran away again. 
Not long after he went back home. As soon as he arrived, ‘Here is 
the liver which you wanted. Come and take it.” “Put it in the 
kitchen. I will go and fix it when my head does not hurt.” Aponitolau 
put it in the kitchen and he went to the balaua again. When Aponi- 
tolau was in the balaua, Aponibolinayen went to the kitchen and cooked 
the liver and she tried to eat, but she vomited again, so she threw it 
away, and the dogs all barked. ‘“‘What is the matter? Why do the 
dogs bark? I think you threw away the livers.”” Aponibolinayen said, 
“T threw away what I did not eat, for I did not eat all of it.”” ‘‘Do not 
throw them away, for bye and bye I will eat, for it is hard to go and get 
them.” 

Not long after she went again to the room, and Aponitolau thought 
that, Aponibolinayen did not tell the truth, so he used his power. ‘‘I 
use my power so that I will become a centipede.’’ So he became a 
centipede and he went in the crack of the floor where Aponibolinayen 
was lying. Not long after Aponibolinayen said again, ‘‘I am anxious to 
eat the oranges which belong to Gawigawen of Adasen.” ‘I know 
now what you want; why did you not tell the truth at first? That is 


I00 TRADITIONS OF THE TINGUIAN 


why you threw away all the things I went to get for you,” said Aponi- 
tolau, and he became a man and appeared to her. ‘‘I did not tell the 
truth for I feared you would not return, for no one who has gone there 
has returned, so I am patient about my headache.” 

‘Ala, go and get rice straw, and I will wash my hair.” Not long 
after he went to wash his hair. When he finished washing his hair he 
went to get one Jawed vine, and he went back home. He planted the 
vine by the hearth. ‘‘Make some cakes for my provision on the 
journey.”’ ‘‘No, do not go, Aponitolau,” said Aponibolinayen. ‘‘Make 
some, for if you do not I will go without provisions.”’ Not long after 
Aponibolinayen went to cook cakes. As soon as she finished, ‘Ala, 
you come and oil my hair.” As soon as she oiled his hair, “Go and get 
my dark clout and my belt and my headband.” So Aponibolinayen 
went to get them. As soon as he dressed he took his spear and head- 
axe and he told Aponibolinayen that if the awed leaves wilted he was 
dead.!_ So he went. 

As soon as he arrived at the well of Gimbangonan all the betel-nut 
trees bowed, and Gimbangonan shouted and all the world trembled. 
“How strange that all the world trembles when that lady shouts.” 
So Aponitolau took a walk. Not long after the old woman Alokotaén 

} saw him and she sent her little dog to bite his leg, and it took out part of 
| his leg.” ‘Do not proceed, for you have a’bad sign. If you go, you 
cannot return to your town,” said the old woman Alokotén. ‘No, I 
can go back.” So he went. As soon as he arrived at the home of the 
lightning, ‘‘Where are you going?” said the lightning. “I am going 
to get the oranges from Gawigawen of Adasen. Go and stand on the 
high stone and I will see what your sign is.’”” So he went and stood on 
the high stone and the lightning made a light and Aponitolau dodged. 
“Do not go, for you have a bad sign, and Gawigawen will secure you.” 
“No, I am going.”” So he went. As soon as he arrived at the place of 
_Silit? it said to him, ‘‘Where are you going, Aponitolau?” “I am going 
to get the oranges of Gawigawen of Adasen.” ‘Stand on top of that 
high stone so I can see if you have a good sign.” So he went and Silit 
made a great noise. As soon as he made the great noise he jumped. 
“Go back, Aponitolau, and start another time, for you have a bad sign.’””* 
‘No, I go.” 

He arrived at the ocean and he used magic. ‘I use my power so 

that you, my headaxe, sail as fast as you can when I stand on you.” 


1 See p. 96, note 3. 
* Lightning which is accompanied by a loud crash of thunder. 
8 See p. 19, note I. 


TALES OF THE MytTuicat PERIOD Ior 


As soon as he stood on it it sailed very fast. Not long after he was across 
the ocean and he was at the other edge of the ocean and he walked again. 
Not long after he arrived at the spring where the women went to get 
water. ‘“‘Good morning, you women who are dipping water from the 
spring.” ‘‘Good morning. If you are an enemy cut us in only one 
place so we will not need to cure so much.” ‘‘If I wasan enemy I would 
have killed all of you when I arrived here. After that he asked them, 
“Ts this the spring of Gawigawen of Adasen?” ‘“‘Yes, it is,’”’ said the 
women. So he sent the women to the town to tell Gawigawen, and the 
women did not tell him for he was asleep. So he went up to the town, 
but did not go inside, because the bank reached almost up to the sky, 
and he could not get in. He was sorrowful and bent his head. 

Soon the chief of the spiders went to him: “What are you feeling 
sorry about, Aponitolau?” “I feel sorry because I cannot climb up the 
bank and go into the town.” ‘Do not feel sorry. You wait for me 
while I go up and put some thread which you can hold,” said the chief 
of the spiders.1. So Aponitolau waited for him. Not long after the 
spider said, “‘ Now you can climb; so Aponitolau climbed on the thread. 
After he got inside of the town of Gawigawen he went directly to the 
house of Gawigawen. When he arrived there Gawigawen was still 
asleep in his balaua. As soon as he woke up and saw Aponitolau sitting 
by his balaua he stood and ran to his house and got his headaxe and 
spear. Aponitolau said to him, ‘Good morning, Cousin Gawigawen. 
Do not be angry with me. I came here to buy your oranges for my wife. 
Aponibolinayen wishes to eat one, for she always has a headache, because 
she has nothing she can eat.” Gawigawen took him to his house, and 
he fed him one carabao. “If you cannot eat all of the carabao which I 
give you, you cannot have the oranges which your wife wishes to eat.” 
Aponitolau was sorrowful, for he thought he could not eat all of the 
carabao and he bent his head. Not long after the chiefs of the ants and 
flies went to him. ‘What makes you feel so badly, Aponitolau?” they 
said to him. “I am sorrowful, for I cannot get the oranges which 
Aponibolinayen wishes to eat until I eat this carabao which Gawigawen 
feeds to me.” ‘Do not be sorrowful,” said the chiefs of the ants and 
flies. So they called all the ants and flies to go and eat all the meat and 
rice. Not long after the flies and ants finished eating the meat and 
rice, and Aponitolau was very glad and he went to Gawigawen and said 
to him, “I have finished eating the food which you gave me.” Gawi- 
gawen was surprised. “What did you do?” “TI ate all of it.” 

Gawigawen took him where the oranges were and Aponitolau saw 


1 See p. 16. 


102 TRADITIONS OF THE TINGUIAN 


that the branches of the tree were sharp knives. Gawigawen said to 
him, “‘Go and climb the tree and get all you want.”? He went to climb. 
When he got two of the oranges he stepped on one of the knives and he 
was cut. So he fastened the fruit to his spear and it flew back to 
Kadalayapan. Not long after the fruit dropped on the floor in the 
kitchen and Aponibolinayen heard it, and she went into the kitchen. 
As soon as she got there she saw the fruit and she ate it at once, and the 
spear said to her, “Aponitolau is in Adasen. He sent me first to 
bring you the oranges which you wished.” As soon as she ate the 
oranges she went to look at the lawed vine by the stove and it was wilted, 
and she knew that Aponitolau was dead. 

Not long after Aponibolinayen gave birth and every time they bathed 
the baby it grew one span and soon it was large.! He often went to 
play with the other children and his mother gave him a golden top which 
had belonged to his father when he was a little boy. When he struck 
the tops of the other children they were broken at once. Not long after 
he struck the garbage pot of the old woman, and she was angry and said, 
**Tf you are a brave boy, you go and get your father whom Gawigawen of 
Adasen has inherited.”” And Kanag went back to their house crying. 
“‘T did not have a father, you said, mother, but the old woman said he 
was inherited by Gawigawen, when he went to get the orange fruit. 
Now prepare provisions for me to take, for I am going to get my father.” 
Aponibolinayen said to him, ‘Do not go or Gawigawen will get you as 
he did your father.”” But Kanag said, “If you do not let me go and 
do not give me food, I will go without anything.” Not long after 
Aponibolinayen cooked food for him and Kanag was ready to go, and he 
took his headaxe which was one span long and his spear. Not long 
after he went. 

As soon as he got to the gate of the town he struck his shield and it 
sounded like one thousand people, and everyone was surprised. ‘‘How 
brave that boy is! We think he is braver than his father. He can 
strike his shield and it sounds like one thousand.” When he arrived at 
the spring of Gimbangonan he was still striking his shield, and when 
Gimbangonan heard she said, ‘‘Someone is going to fight.”” He shouted, 
for he was very happy and the world trembled and Kanag looked like 
a flitting bird, for he was always moving. 

As soon as he arrived at the place where Alokotan lived she sent her 
dog against him, and the dog ran at him, and Kanag cut off its head. 
‘How brave you are, little boy! Where are you going?” ‘‘Where are 
you going, you say, I am going to Adasen to follow my father.” “Your 


1See p. 30, note 3. 


TALES OF THE Mytuicat PERIOD 103 


father is dead. I hope you secure him, for you have a good sign,” said 
Alokotén. So Kanag went on in a hurry. Not long after he arrived 
at the place where the thunder was and it said, ‘‘Where are you going, 
little boy?” “I am going to follow my father in Adasen.” ‘‘Go and 
stand on the high stone and see what your sign is.” So he went. As 
soon as he stood on the high stone the thunder rolled, but Kanag did 
not move and the thunder was surprised.” ‘Go at once; I think you 
can get your father whom Gawigawen inherits.” So Kanag went. 
Not long after he arrived at the place of the lightning, and he made him 
stand on the high stone. As soon as he stood on it the lightning made a 
big noise and flash, but he did not move. So the boy went at once, for 
he had a good sign. 

Kanag struck his shield until it sounded like a thousand people, and 
all the women who were dipping water at the spring of Gawigawen were 
surprised, for they saw only a little boy, who struck his shield, approach- 
ing them, and it sounded like a thousand. As soon as he arrived at the 
spring, “‘Good morning, women who are dipping water. Go and tell 
Gawigawen of Adasen that he must prepare for I am going to fight with 
him.’ So all the women ran to the town and told Gawigawen that a 
strange boy was at the spring. Gawigawen said to the women, “‘Go 
and tell him that if it is true that he is brave he will come into the town 
if he can.”’ So one of the women went to tell him and he went. — 

When he arrived at the bank which reached to the sky Kanag used 
his power and he jumped like the flitting bird, and he entered the 
town and went directly to the balaua and house of Gawigawen of Adasen. 
Not long after he had arrived he saw that the roof of his house and balaua 
was of hair and around his town were heads, and Kanag said, “‘ This is 
why my father did not return. It is true that Gawigawen is a brave 
man, but I think I can kill him.” 

As soon as Gawigawen saw Kanag in the yard of his house he said, 
“How brave you are, little boy! Why did you come here?” “I came 
to get my father, for you secured him when he came to get the oranges 
which my mother wanted. If you do not wish to give my father to me 
I will kill you.” And Gawigawen laughed at him and said, “One of 
my fingers will fight you. You will not go back to your town. You 
will be like your father.” Kanag said, ‘‘We shall see. Goand get your 
arms and we will fight here in the yard of your house. Gawigawen 
became angry and he went to get his headaxe, which was as big as half 
of the sky, and his spear. As soon as he returned to the place where 
Kanag was waiting he said, “‘Can you see my headaxe, little boy? If 
I put this on you you cannot get it off. So you throw first so you can 
show how brave you are.” Kanag said to him, ‘‘No, you must be first, 


104 TRADITIONS OF THE TINGUIAN 


so you will know that I am a brave boy.”” Gawigawen tried to put his 
headaxe on him and the boy used his power and he became a small ant 
and Gawigawen laughed at him and said, ‘‘ Now, the little boy is gone.” 
Not long after the little boy stood on his headaxe and he was surprised. 
‘Little boy, you are the first who has done this. Your father did not 
do this. It is true that you are brave; if you can dodge my spear I am 
sure you will get your father. So he threw his spear at him and Kanag 
used his power and he disappeared and Gawigawen was surprised. 
“You are the next.”” Then Kanag used magic so that when he threw 
his spear against him it would go directly to the body of Gawigawen. 
As soon as he threw Gawigawen laid down. Kanag ran to him and cut 
off his five heads and there was one left, and Gawigawen said to him, 
“Do not cut off my last head and I will go and show you where your 
father is.” So Kanag did not cut off the last head, and they went to 
see his father. The skin of his father had been used to cover a drum, 
and his hair was used to decorate the house, and his head was placed by 
the gate of the town, and the body was put below the house. 

As soon as Kanag had gathered together the body of his father he 
used his power and he said, ‘‘I whip my perfume banawEs and directly 
he will say Wes.”! His father said, ‘‘Wes.’”’ Not long after he said, 
“T whip my perfume alakadakad and directly he will stand up.” So 
his father stood beside him. After that he whipped his perfume dagi- 
monau and his father woke up and he was surprised to see the little boy 
by him and he said, ‘‘Who are you? How longI slept.” “I am your 
son. ‘How long I slept,’ you said. You were dead and Gawigawen 
inherited you. Take my headaxe and cut off the remaining head of 
Gawigawen.”’ So he took the headaxe of Kanag and went to the place 
where Gawigawen stood. When he struck the headaxe against Gawi- 
gawen it did not hurt him and Aponitolau slipped, and his son laughed 
at him. ‘‘What is the matter with you, father? Gawigawen looks as 
if he were dead, for he has only one head left.”” He took the headaxe 
from his father and he went to Gawigawen and he cut off the remaining 
head. Not long after they used magic so that the headaxes and spears 
went to kill all the people in the town. So the spears and headaxes 
went among the people and killed all of them, and Aponitolau swam in 
the blood and his son stood on the blood. ‘‘What is the matter with 
you, father, that you swim in the blood? Can’t you use your power so 
you don’t have to swim?”? Then he took hold of him and lifted him up. 
As soon as all the people were killed they used their power so that all 
the heads and valuable things went to Kadalayapan. 


1 See p. 18, note I. 


TALES OF THE Mytuicat PERIOD 105 


Aponibolinayen went to look at the awed vine behind the stove and 
it looked like a jungle it was so green, so she believed that her son was 
alive. Not long after all the heads arrived in Kadalayapan and Aponi- 
bolinayen was surprised. Not long after she saw her husband and her 
son and she shouted and the world smiled. Not long after they went up 
into their house and summoned all the people and told them to invite 
all the people in other towns for Kanag had returned from fighting, and 
had his father. So the people went to invite their relatives. Not long 
after the people from other towns arrived and they danced. They 
were all glad that Aponitolau was alive again, and they went to see the 
heads of Gawigawen who killed Aponitolau. 

As soon as the people returned to their towns, when the party was 
over, Aponitolau went to take a walk. When he reached the brook he 
sat down on a stone and the big frog went to lap up his spittle. Not 
long after the big frog had a little baby.! Not long after she gave birth, 
and the anitos* went to get the little baby and flew away withit. They 
used their power so that the baby grew fast and it was a girl, and they 
taught her how to make dawak.* Not long after the girl knew how to 
make dawak, and every time she rang the dish to summon the spirits. 

Kanag went to follow his father, but he did not find him where he had 
been sitting by the brook, and Kanag heard the sound of the ringing 
which sounded like the banandyo.* As soon as he heard it he stood still 
and listened. Not long after he used his power so that he became a 
bird and he flew. As soon as he arrived at the place where the girl was 
making dawak she said to him, ‘‘ You are the only person who has come 
here. If you are an enemy cut me in only one place so I will not have 
so much to heal.” “I am not an enemy; I came here for I heard what 
you were doing; so I became a bird and flew.” Kanag gave betel-nut 
to her and they chewed. Their quids looked like the beads pinogalan, 
so they knew that they were brother and sister. The girl said to him, 
“Go inside of the big iron caldron so that the anitos who care for me 
will not eat you.” So Kanag went inside of the big iron caldron. When 
the anitos did not arrive at the accustomed time Kanag went out of the 
caldron and said to his sister, ‘Now, my sister, I will take you to 
Kadalayapan. Our father and mother do not know that I have a 
sister. Do not stay always with the anitos.’’ His sister replied, “I 


1 See p. 16, note 6. 

2 Spirits. 

3 See p. 13, note 5. 

‘ An evil spirit which lives in the air and makes a sound like the medium when 
she is summoning the spirits. \ 


106 TRADITIONS OF THE TINGUIAN 


cannot go to Sudipan! when no one is making balaua, for I always make 
dawak as the anitos taught me. If I come in Sudipan when no one is 
making balaua it would make all of the people very ill’ So Kanag went 
home. 

As soon as he arrived he told his father and mother to make balaua 
for he wanted his sister to see them. ‘‘We just made balaua. How 
can we make balaua again?” said his father and mother. “I want you 
to see my sister whom I found up in the air, where the anitos took her.”’ 
“You are crazy, Kanag; you have no sisters or brothers; you are the 
only child we have.” Kanag said to them, “It is sure that I have a 
sister. I don’t know why you did not know about her. The anitos 
took her when she was a little baby and they taught her how to make 
dawak, and she always makes dawak. I wanted to bring her when I 
came back, but she said she could not come to Sudipan when no one 
makes balaua, for she is always making dawak. She said if she came to 
Sudipan and did not make dawak everyone would be ill, so I did not 
bring her. If you wish to see your daughter, father, make balaua at 
once.” So they made balaua, for they wished to see their daughter. 

They sent messengers to go and get betel-nuts which were covered 
with gold, and when they had secured the betel-nuts they oiled them 
and sent them to the different towns where their relatives lived, and 
they sent one into the air to go and get their daughter Agten-ngaEyan. 
So all the betel-nuts went and invited the people to the balaua. As 
soon as the betel-nut went up into the air it arrived where Agten- 
ngaEyan was making dawak. When she saw the betel-nut beside her 
she was startled, for it was covered with gold. She tried to cut it up, 
for she wished to chew it, and the betel-nut said, ‘“‘Do not cut me, for 
your brother and father in Kadalayapan sent me to summon you to their 
balaua, for they are anxious to see you. So Agten-ngaryan told the 
anitos that a betel-nut which was covered with gold had come to take 
her to Aponitolau who was making Sayang, and they wished to see her. 
The anitos let her go, but they advised her to return. So she went. 

When they arrived in Kadalayapan the people from the other 
towns were dancing and she went below the talagan,” and Kanag went 
to see what it was that looked like a flame beneath the talagan. When 
he reached her he saw it was his sister and he tried to take her away 
from the talagan, and she said to him, ‘‘I cannot get off from here, for 
the anitos who care for me told me to stay here until someone comes 
to make dawak with me.” So they sent the old woman Alokotan to 


1 The spirit’s word for world. 
2 A small bench made for the use of spirits and visiting mortals. 


TALES OF THE MytuicaL PERIOD 107 


make dawak with her. All the people were surprised, for she made a 
pleasanter sound when she rang and they thought she was a banandyo}, 
The young men who went to attend the balaua loved her, for she was 
pretty and knew very well how to sing the dawak. As soon as they 
finished the dawak she was free to leave the talagan, so her brother 
Kanag took her and put her in his belt* and he put her in the high 
house* so the young men could not reach her. 

As soon as the balaua was over the people went home, but the young 
men still remained below the house watching her, and the ground below 
became muddy, for they always remained there. 

When Kanag saw the young men below the house fighting about her, 
he took her again into the air so that the young men could not see her. 
As soon as they arrived in the air they met the anitos, and Kanag said 
to them, ‘‘I intended to keep my sister in Sudipan, for I had madea little 
golden house for her to live in, but I have brought her back, for all the 
young men are fighting about her.’”’ The anitos were glad that she was 
back with them and they gave Kanag more power, so that when he 
should go to war he would always destroy his opponents. Agten- 
ngaryan used to go and teach the women how to make dawak when 
anyone made balaua, so that she taught them very well how to make 
dawak. This is all. 

(Told by a medium named Magwati of Lagangilang.) 


14 

“Ala, Aponibolinayen prepare our things, for we are going to plant 
sugar cane,” said Aponitolau. Not long after they went to see the 
cuttings and they were big. They took them and planted them when 
they arrived at the place where they wished to plant them. Aponitolau 
planted them and Aponibolinayen watered them. Not long after 
Aponibolinayen used magic and she said, ‘“‘I use my power so that all 
the cuttings will be planted.’ Soon they truly were all planted, so 
they went back home. After seven days Aponitolau went to look at 
them and their leaves were long and pointed so he used magic and said, 
“‘T used my power so that after five days all the sugar cane which we 
planted will be ready to chew.” Then he went back home. In five 
days he went again to see them and as soon as he arrived at the planting 
he saw they were all tall and about ready to chew. 


1 See p. 105. 
2 See p. 63, note I. 
3 The term used is al-ligan—the high watch house in the fields. 


108 TRADITIONS OF THE TINGUIAN 


Not long after Gaygayéma looked down on the sugar cane and she 
was anxious to chew it. ‘‘Ala, my father Bagbagak,! send the stars 
to go and get some of the sugar cane which I saw, for I am anxious to 
chew it,’’ she said, for she was pregnant and desired to chew the sugar 
cane. Not long after, ‘Ala, you Salibobo? and Bitbitéwen* let us go 
and get the sugar cane, for Gaygayémaisanxious to chew it,” said Bagba- | 
gak. Not long after they went. Assoon as they arrived where the sugar 
cane was, they went inside of the bamboo fence and some of them 
secured the beans which Aponibolinayen had planted. The stems of 
the bean pods were gold, and they got five of them. Most of them got 
one stalk of sugar cane. As soon as they secured them they went back 
up. When they arrived Gaygayéma chewed one of the sugar cane 
stalks and she felt happy and well, and she saw the beans with the 
golden stems and she cooked and ate them. 

When she had chewed all the sugar cane which the stars had secured, 
she said, ‘‘Ala, my father Bagbagak, come and follow me to the place 
where the sugar cane grows, for I am anxious to see it.” Not long after, 
‘Ala, Salibobo and Bitbit6wen we are going to follow Gaygayéma, 
for she wishes to go and see the place of the sugar cane. Some of you 
stay outside of the fence to watch and see if anyone comes, and some of 
you get sugar cane,’ said Bagbagak to them, and the moon shone on 
them. Soon they all arrived at the place of the sugar cane and they 
made a noise while they were getting the sugar cane, which they used 
to chew. Gaygayéma went to the middle of the field and chewed 
sugar cane. As soon as they had chewed all they wished they flew up 
again. 

The next day Aponitolau said to Aponibolinayen, “I am going to 
see our sugar cane, to see if any carabao have gone there to spoil it, for 
it is the best to chew.”’ So he went. As soon as he arrived he saw that 
the sugar cane was spoiled, and he looked. He saw that there were 
many places near the fence where someone had chewed, for each one of 
the stars had gone by the fence to chew the cane which they wished. 
When he reached the middle of the field he saw the cane there which had 
been chewed, and there was some gold on the refuse and he was surprised 
and he said, “‘How strange this is! I think some beautiful girl must 
have chewed this cane. I will try to watch and see who itis. Perhaps 
they will return tonight.”” Then he went back home. As soon as he 
reached home he said, “Ala, Aponibolinayen cook our food early, for 


1 One of the big stars. 
2 A different kind of star. 
’ Reduplicated form of bitéwen=many stars. 


TALES OF THE Mytuicat PEeRIop 109 


I want to go and watch our sugar cane; someone has gone and spoiled 
it. They have also spoiled our beans which we planted.”? So Aponi- 
bolinayen cooked even though it was not time. As soon as she finished 
cooking she called Aponitolau and they ate. When they had eaten he 
went and he hid a little distance from the sugar cane. 

In the middle of the night there were many stars falling down into 
the sugar cane field and Aponitolau heard the cane being broken. Soon 
he saw the biggest of them which looked like a big flame of fire fall into 
the field. Not long after he saw one of the other stars at the edge of 
the fence take off her dress, which was like a star, and he saw that she 
looked like the half of the rainbow, and the stars which followed her got 
the sugar cane which they wished. They chewed it by the fence and 
they watched to seeif anyone was coming. Aponitolau said, ‘‘What shall 
I do, because of those companions of the beautiful woman? If I do 
not frighten them they will eat me. The best thing for me to do is to 
frighten them. I will go and sit on the star’s dress.’”! He frightened 
them. The stars flew up and Aponitolau went and sat on the star 
dress. 

Not long after the pretty girl came from the middle of the field 
to get her star dress; she saw Aponitolau sitting on it. ‘You, Ipogau,? 
you must pardon us, for we came to steal your sugar cane, for we were 
anxious to chew it.” “If you came to get some of my sugar cane it is 
all right. The best thing for you to do is to sit down, for I wish to know 
your name, for we Ipogau have the custom to tell our names. It is 
bad for us if we do not know each others’ names when we talk.”” Not 
long after he gave her betel-nut and the woman chewed it. As soon as 
they chewed, ‘‘ Now that we have chewed according to our custom we 
will tell our names.” “Yes, if that is what you say, but you must tell 
your name first,” said the woman. ‘My name is Aponitolau who am 
the husband of Aponibolinayen of Kadalayapan.” “My name is 
Gaygayéma who am the daughter of Bagbagak and Sinag,* up in the 
air,” said the woman. ‘Ala, now you, Aponitolau, even though you 
have a wife I am going to take you up, for I wish to marry you. If 
you do not wish to come I will call my companion stars, and give you 
to them to eat.” Aponitolau was frightened, for he knew that the 
woman who was talking wasa spirit. ‘If that is what you say, and you 
do not wish me to go and see Aponibolinayen and you wish to be married 
to me, it is all right,” said Aponitolau to her. Not long after the stars 


1 See p. 15, note 2. 
2 The spirits’ name for mortals. 
3 The moon. 


IIo TRADITIONS OF THE TINGUIAN 


dropped the galong-galong' of gold which Gaygayéma had ordered to 
be made. As soon as they dropped it Aponitolau and Gaygayéma got 
in it, and were drawn up, and soon they were there. 

As soon as they arrived he saw one of the stars come to the place 
where they were, and it was a very big star, for it was Bagbagak. 
“Someone is coming where we are,” said Aponitolau to Gaygayéma. 
“Do not be afraid; he is my father,” said Gaygayéma. ‘‘Those stars 
eat people if you do anything wrong to them.” Not long after Bag- 
bagak reached the place where they were. “It is good for you Aponi- 
tolau that you wished to follow my daughter here. If you had not we 
would have eaten you,” he said. Aponitolau was frightened. “Yes, 
I followed her here, but I am ashamed before you who live here, for you 
are powerful,” he said. While they were talking Bagbagak went back 
home. 

After he had lived with Gaygayéma five months she had him prick 
between her last fingers and a little baby popped out, and it was a 
beautiful baby boy. ‘‘What shall we call our son?” said Aponitolau. 
‘“We are going to call him Tabyayen, because it is the name of the 
people who used to live above,” said Gaygayéma. So they called him 
Tabyayen, and they used their power so that the baby grew all the time. 
Soon he was big. After three months, ‘‘Now Gaygayéma, let me go 
back down and see Aponibolinayen of Kadalayapan. I think she is 
searching for me. I will return soon, for you two are my wives,”’ said 
Aponitolau, but Gaygayéma would not let him go. ‘‘Ala, let me go and 
I will return soon,” he said again. ‘“‘Ala, you go, but you come back 
here soon. I will send the stars to eat you if you do not wish to return,” 
said Gaygayéma to him. “Yes,” he said. Not long after he rode 
again in the galong-galong, and the stars followed, and they went down. 
Aponitolau wanted all of them to go to Kadalayapan, but he went 
alone and the stars and Gaygayéma and the boy went up. 

Not long after Aponitolau said, ‘‘Wrs” at the entrance to the yard 
of their house in Kadalayapan. Aponibolinayen got up from her mat 
and she had not eaten for a long time. When she looked at him she 
was very happy. Aponitolau saw that she was thin. ‘‘ Why are you 
so thin, Aponibolinayen?” said Aponitolau. ‘I have not eaten since 
you went away. Where have you been so long? I thought that you 
were dead.” “No, I did not die, but Gaygayéma took me up into the 
sky because they were the ones who spoilt our sugar cane. She would 
not let me come back any more, and she took me up. I did not want 


Me 1A sort of enclosed seat in which babies are suspended from the house 
raiters. 


TALES OF THE MytTHIcAL PERIOD III 


to go with her, but she threatened to feed me to the stars who were her 
companions. So I was afraid, and I went with her, for she is a spirit.” 

When the day came on which Aponitolau and Gaygayéma had agreed 
for his return up, Aponitolau failed to go, because Aponibolinayen would 
not let him go. In the evening many stars came to the yard of their 
house and some of them went to the windows and some of them went 
beside the wall of the house, and they were very bright and the house 
looked as though it was burning. The stars said, ‘‘We smell the odor 
of the Ipogau and we are anxious toeat.” Aponitolau said, “Hide me, 
Aponibolinayen, for those stars have come to eat me, because you 
would not let me go back to Gaygayéma. I told you that if I did not 
go back to her she would send the stars to eat me, and now truly they 
have come. I told you I would come back, but you would not let me 
go.” Not long after the stars went inside of the house where they 
were, and they said to Aponitolau, ‘‘Do not hide from us, Aponitolau. 
We know where youare. You are in the corner of the house.” “Come 
out of there or we will eat you,” said Bagbagak. Soon he appeared to 
them and they said to him, “Do you not wish to come back up with 
us?” “T will go with you,” he answered, for he was afraid. So they 
did not eat him, for Gaygayéma had told them not to eat him if he was 
willing to follow them. Not long after they flew away with him and 
Aponibolinayen cried. When they arrived up Gaygayéma said, ‘‘Why, 
Aponitolau, did you lie to meand not return? You were fortunate when 
you followed the stars, for if you had not they would have eaten you.” 
“T did not return because Aponibolinayen would not let me. You and 
she are my wives. Do not blame me,” said Aponitolau. 

After he had lived with her eight months he said, ‘‘ Now, I am going 
to leave you, for our son Tabyayenislarge. If you will not let me take 
our son Tabyayen down, he can stay up here with you.”” ‘“‘You may go 
now, but you cannot take our son. You will return here,” said Gay- 
gayoma. “Yes,” said Aponitolau. So they went down again in the 
galong-galong. Aponitolau wanted to take them to Kadalayapan, 
but they would not go with him. ‘No, do not take us, for it is not our 
custom to stay down here; we are always above,” they said. So they 
went up and Aponitolau went to Kadalayapan. Not long after he said, 
“Wes” at the yard of the house, and Aponibolinayen went to see who it 
was. She saw that it was Aponitolau, and she was very glad. 

After one year with Aponibolinayen he said, ‘Command someone 
to pound rice, for we are going to make balaua, and I am going to call 
our son Tabyayen from above.” Aponibolinayen had also given birth 
five days after Gaygayéma had given birth, and they called the boy 


Kanag. 


II2 TRADITIONS OF THE TINGUIAN 


Not long after Aponitolau went to take Tabyayen from above and 
Gaygayéma was very glad to see him. When they were talking he 
said, ‘‘Now I am going to take Tabyayen down, for I want him to attend 
our Sayang.”” ‘‘Yes, you may take him, but you must bring him back 
when the Sayang is finished.”” So Aponitolau took the boy to attend 
the balaua in Kadalayapan. As soon as they arrived there he began to 
play with Kanag and they were the same size and looked alike, because 
they were half brothers. While they were playing, during the Sayang, 
Kanag said, ‘‘ Mother, it is showering,” and Aponitolau heard what the 
boy said to Aponibolinayen. He said, “‘It is the tears of Tabyayen’s 
mother, for I think she is thinking of him. I told them not to go over 
there, but they went anyway. I think Gaygayéma saw them playing 
and she cried.”” Then Aponibolinayen went to take them away from the 
yard where they were playing. She took them upstairs. It was at the 
time when they were building the balaua. Not long after that they 
made Libon,! and they invited Gaygayéma and all their relatives from 
the other towns and they danced for one month. Then the people from 
the other towns went home. As soon as all the people had gone home 
Aponitolau went to take back the boy to his mother Gaygayéma. 

When they arrived where Gaygayéma lived he gave the boy to her 
and he staid there three days. After three days he went back home, and 
he said, ‘‘I am going now, but I will come back in a few days, for I can- 
not live here all the time, for we, Ipogau, are accustomed to live below, 
and I also have another wife there. I cannot leave Aponibolinayen 
alone most of the time.” So Gaygayéma let him go down and she 
said, ‘‘Yes, you may go, but you come back sometimes.” ‘‘It is good 
that Tabyayen came down and made Sayang with us.”” Then he went 
down again. When he arrived down Aponibolinayen was glad to see 
him, for she feared he would not return to Kadalayapan. Not long 
after they arranged for Kanag to be married, and as soon as Kanag 
was married they arranged for Tabyayen also and he lived down below 
and Gaygayéma always staid above. 

(Told by Lagmani, a man of Domayko.) 


15 


““T am going to wash my hair,” said Aponitolau. Not long after 
he went to the river and washed his hair. As soon as he finished he 
took a bath and went back home. When he arrived in his house he 
said, ‘‘Aponibolinayen, please comb my hair.” ‘Take the comb and 


1 See p. 13, note 2. 


TALES OF THE MytuicaL PEeriop 113 


go to Indidpan, for I have no time,” answered Aponibolinayen. “If 
you have no time, give it tome then,” said Aponitolau. Aponibolinayen 
was angry and went to get it for him. ‘‘What is the matter that you 
cannot go and get it yourself?”’ As soon as he got it Aponitolau went 
to Indidpan. 

Kabkabaga-an, who lived up in the air, was looking down, and 
said, “‘Indi4pan, you have good fortune, for Aponitolau will come and 
ask you to comb his hair.” Not long after Aponitolau arrived. ‘Will 
you comb my hair, Indi4pan, because Aponibolinayen is impatient and 
does not want to comb my hair?” ‘I am sleepy,” said Indidpan. 
She sat down. ‘Ala, you come and comb my hair,” said Aponitolau. 
Not long after Indid4pan went to comb his hair and Aponitolau sat by 
the door. Kabkabaga-an looked down on them and said, ‘‘Indid4pan 
has a good fortune, for she is combing the hair of Aponitolau.”” When 
she had combed his hair she went to lie down again and Aponitolau 
said to her, ‘‘Will you please cut this betel-nut into pieces, Indidpan.’’ 
“You cut it. Iam sleepy,” answered Indi4pan. ‘Hand me the head- 
axe then.”’ So Indidpan handed the headaxe to him. As soon as she 
gave the headaxe to him she went to lie down again. When Aponitolau 
had cut the betel-nut he cut his first finger of his left hand. The blood 
went upintheair. ‘Ala, Indi4pan, take your belt, for I cannot stop my 
finger from bleeding. Come and wrap it,” said Aponitolau to her. So 
Indidpan got up and she went to get her belt and she wrapped his finger, 
but the blood did not stop, so she called Aponibolinayen, for she was 
frightened when she saw the blood go up. Aponibolinayen said, 
‘*What is the matter with you?” She took her hat which looked like a 
woodpecker and she went, and the sunshine stopped when she went down 
out of her house, and Kabkabaga-an saw Aponibolinayen going to 
Aponitolau. ‘What good fortune Aponibolinayen has, for she is going 
to see Aponitolau.’”’ As soon as she arrived where Indidpan lived she 
wrapped her belt around the finger of Aponitolau, but the blood did not 
stop and they were frightened. Aponibolinayen commanded their 
spirit helpers to get Ginalingan of Pindayan, who was a sister of Iwa- 
ginan, to make dawak' and stop the blood of Aponitolau. Not long 
after Indid4pan and the spirit helpers arrived where Ginalingan lived 
they said, “‘Good afternoon, you must excuse us, for we cannot stay here 
long, for Aponibolinayen is in a hurry to have youcome to Kaldalayapan 
to see Aponitolau. He cut his finger and his blood will not stop running, 
and we do not know what to do. You come and make dawak.” Gina- 
lingan said, ‘‘ Even though I should go tomakedawak we could do nothing, 


1 See p. 13. 


114 TRADITIONS OF THE TINGUIAN 


for Kabkabaga-an, who lives in the air, loves him.” ‘‘We must try and 
see if Kabkabaga-an will stop,” said Indidpan, and Ginalingan went 
with them. 

As soon as they arrived in Kadalayapan Aponibolinayen said to 
Ginalingan, ‘‘What is best for us to do for Aponitolau’s finger?” Gina- 
lingan said, ‘““Wecannot do anything. I told Indidpan that Kabkabaga- 
an loves Aponitolau and even if I make dawak we can do nothing, for 
Kabkabaga-an is one of the greatest spirits.” Not long after Aponi- 
tolau had become a very little man and Ginalingan stopped making 
dawak, and she went home to Pindayan. Aponitolau became like a 
hair. Not long after he disappeared. ‘‘You are good, Indidpan, for | 
Aponitolau disappeared in your house.’’ So they cried together. 

Not long after Aponibolinayen went back home and Aponitolau 
was up in the air. He sat below a tree in a wide field, and he looked 
around the field. Not long after he saw some smoke, so he went. As 
soon as he came near to the smoke he saw that there was a house there. 
“T am going to get a drink,” he said. As soon as he arrived in the 
yard he said, “Wes,” for he was tired, and Kabkabaga-an saw, from 
the window of her house, that it was Aponitolau. ‘‘Come up,” she said. 
“No, I am ashamed to go up. Will you give me water to drink, for I 
am thirsty.” Kabkabaga-an gave him a drink of water. As soon as 
he had drunk he sat down in the yard, for Kabkabaga-an could not 
make him go up. Not long after she went to cook. As soon as she 
cooked she called Aponitolau and he said to her, ‘You eat first. I 
will eat with your husband when he arrives.” “‘No, come up. I think 
he will arrive very late.’’ Not long after he went up, for he was hungry, 
and they ate. While they were eating Kabkabaga-an said to him, “I 
have no husband and I live alone; that is why I brought you up here, 
for I love you.’”’ Not long after she became pregnant and she gave 
birth. ‘‘What shall we call the baby?” said Ligi! ‘“‘Tabyayen.” 
Not long after the baby began to grow, for Kabkabaga-an used magic, 

. so that he grew all the time, and every time she bathed him he grew. 

When the baby had become a young boy Kabkabaga-an said, “‘ You 
can go home now, Aponitolau, for our son Tabyayen is a companion for 
me.” “If you say that I must go home, I will take Tabyayen with 
me,’’ said Aponitolau. She said, “‘ We will tell my brother Daldalipato,? 
who lives above, if you wish to take him.’’ So they went truly. As 
soon as they arrived where Daldalipdto lived, he said, ‘‘How are you, 
Kabkabaga-an? What do you want?” ‘‘What do you want, you say. 


1 Aponitolau. 
2 The name means “sparks of fire.” 


TALES OF THE MyTHICAL PERIOD II5 


We came to tell you that Aponitolau wants to take Tabyayen.” ‘‘Do 
you want to give him up to Aponitolau? If you let him go, it is all 
right,” said Daldalipato, and Kabkabaga-an said, “All right.” So they 
went home. As soon as they arrived where Kabkabaga-an lived she 
commanded some one to make something of gold to hold milk for the 
boy to drink and she filled it with the milk from her breasts. In the 
early morning she lowered her golden house by cords to the earth. 

When it became morning Aponitolau awoke and he was surprised 
to see that they were in Kadalayapan. ‘‘Why, here is Kadalayapan.”’ 
He went outdoors and Aponibolinayen also went outdoors. ‘‘Why, 
there is Aponitolau. I think he has returned from the home of Kab- 
kabaga-an.” Aponibolinayen went to him and was glad to see him, 
and she took her son Kanag who looked the same as Tabyayen, and 
they went to play in the yard. Aponibolinayen and Aponitolau did 
not know that they had gone to play. Not long after Tabyayen 
cried, for the tears of Kabkabaga-an fell on him and hurt him, so 
Aponibolinayen went down to the yard and took them up into the 
house. 

Not long after Aponitolau said to Aponibolinayen, ‘‘We will make 
balaua and we will invite Kabkabaga-an. I think that is why the boy 
cried.”” Aponibolinayen said, “Yes,” and they truly made Sayang. 
Not long after they made Libon' in the evening, and they commanded 
the spirit helpers to go and get betel-nuts. As soon as they arrived with 
the betel-nuts Aponitolau and Apontbolinayen commanded, ‘You 
betel-nuts go and invite all our relatives and Kabkabaga-an.” So one 
of the betel-nuts went to the place where Kabkabaga-an lived. As 
soon as it arrived up above it said, “‘Aponitolau and Aponibolinayen of 
Kadalayapan want you to attend their balaua. That is why I came 
here.” Kabkabaga-an said, ‘Yes, I will follow you. You go first.’ 
When it became afternoon all the people from the other towns had 
arrived in Kadalayapan. When they looked under the talagan? they saw 
Kabkabaga-an, and Aponibolinayen went to take her hand, and they 
made her dance. As soon as she finished dancing she told Aponibol- 
inayen and Aponitolau that she would go back home. ‘No, do not go 
yet, for we will make pakédlon for Tabyayen first,’”’ said Aponibolinayen. 
“No, you care for him. I must go home now, for no one watches my 
house.” Not long after she went, for they could not detain her, and 
they did not see her when she went. As soon as the Sayang was over 
they made pakdlon for Kanag and Tabyayen, and Kanag married 


1 See p. 13, note 2. 
2 See p. 56, note 6. 


116 TRADITIONS OF THE TINGUIAN 


Dapilisan, and Tabyayen married Binaklingan, and the marriage price 
was the balaua about nine times full for each of them. As soon as they 
both were married Tabyayen staid in his house which had been up in 
the air before. Kanag staid in another house which Aponitolau and — 
Aponibolinayen had. 

(Told by Angtan of Lagangilang.) 


16 


“Look out for our children, Ligi, while I wash my hair,” said Ayo. 
“Ves,” said Ligi. As soon as Ayo reached the spring Ligi went to make 
a basket, in which he put the three little pigs which had little beads 
around their necks. As soon as he made the basket he put the three 
little pigs in it, and he climbed a tree and he hung the basket init. Not 
long after he went down and Ayo went back home from the well. 
‘“Where are our children — the little pigs —?’(\Ysaid Ayo to him. As 
soon as Ligi said he did not know, Ayo began to search for them, but 
she did not find them. 

The little pigs which Ligi hung in the tree grunted, ‘‘Grk, grk, 
gek,” and the old woman, Alokotén of Nagbotobotan, went to take a 
walk. While she was walking she stopped under the tree where the 
pigs hung. She heard them grunting and she looked up at them and 
saw that the basket contained three pigs. ‘‘What man hung those 
little pigs in the basket in the tree? Perhaps he does not like them. I 
am going to get them and take them home, so that I will have something 
to feed.”” So she got them. She took them home, and she named the 
older one Kanag, the second one Dumalawi, the third was Ogogibeng. 

Not long after the three little pigs, which had the beads about their 
necks, became boys, and Ogogibeng was naughty. When the old 
woman Alokotan gave them blankets, he was the first to choose the one 
he wished. ‘“‘Shame, Ogogibeng, why are you always the naughtiest 
and are always selfish.” ‘Yes, I always want the best, so that the girls - 
will want me,” said Ogogibeng. When Alokotan gave the belts, and 
clouts, and coats, he always took the best, and Kanag and Dumalawi 
were jealous of him, and they said bad things. Ogogibeng said to them, 
*T am not ashamed, for she is my mother, so I will take the best.” 

Not long after they were young men. ‘Mother Alokotan, will 
you let us go to walk? Do not worry while we are gone, for we will 
return soon,” said the three young men. The old woman said “yes” 


1 Similiar incidents, in which women give birth to snakes or animals, occur in 
Borneo. See Evans, Journal Royal Anthro. Inst., Vol. XLIII, 1913, pp. 432 ff. 


TALES OF THE MyTHICAL PERIOD 227 


and they went. They agreed on the place they should go, and Ogogi- 
beng said to them, “‘We will go where the young girls spin.” Kanag 
and Dumalawi agreed, so they went. Not long after they arrived where 
the young girls were spinning. ‘“‘Good evening, girls,” they said. 
““Good evening,” they replied. ‘‘This is the first time you have been 
here, rich young men. Why do you come here?” ‘‘We came to join 
you and get acquainted,” they said, and they talked. They waited for 
the girls to go home, but they did not go. Not long after it became 
morning, and they did not wait any longer for the girls to go home, so 
they went away. As soon as the three boys went home the young girls 
went to their homes also. Not long after they arrived where Alokotan 
was and they ate breakfast. As soon as they finished eating they went 
to take a walk again. Not long after they arrived in Kaodanan, in the 
middle of the day. ‘“‘Good morning, Aunt,” they said to Aponigawani. 
“‘Good morning, my sons,” she replied. ‘“‘What do you come here for, 
boys?” ‘‘What do you come here for, you say, Aunt; we come to take a 
walk, for we are anxious to see you,” they said. ‘‘Thatis good. Where 
did you come from?” said Aponigawani. ‘‘We came from Nagboto- 
bot4n where our mother Alokotan lives.” Not long after Aponigawani 
went to cook for them to eat. As soon as she cooked she fed them. So 
they ate. Not long after they finished eating and they talked. After 
that it became night. When they had finished eating in the night they 
said, “We are going back home, Aunt, but first we are going to the place 
where those young girls spin.” ‘‘No, I will not let you go back to 
Nagbotobotan now, for it is dark. If you are going to the place where 
the girls are spinning it is all right, but if you are going home I will not 
let you go down from the house, for I fear you will be lost.’”’ So the three 
young boys said to her, “If you will not let us go back home tonight 
we will go tomorrow, but we will go where the young girls spin.”” So 
Aponigawani and Aponibalagen let them go to where the girls were 
spinning. 

Not long after they arrived at the place where the young girls were 
and they said, “Good evening, young girls.’ ‘‘Good evening,” an- 
swered the girls who were spinning. ‘Why do you come here, rich 
young men?” “‘Why do you come here,’ you say, we come to see you 
spin and to talk with you.”’ Not long after they talked together, and 
the young men did not wait until the girls went home, for it became 
morning, so they went back home. As soon as they went away, the 
young girls went home. When the boys reached the house of Aponi- 
gawani and Aponibalagen they told them they were going home to 
Nagbotobotén. Aponigawani and Aponibalagen did not want to let 
them go until they had eaten breakfast. The three boys went even 


118 TRADITIONS OF THE TINGUIAN 


though they did not want them to go. As soon as they reached Nag- 
botobotan the old woman Alokotaén asked them where they had been, 
and she was very angry with them. ‘Do not be angry with us, mother, 
for we want to take a walk; we were not lost.” ‘‘Where did you go, 
then?” ‘‘We went to Kaodanan to see the pretty girls who never go 
out doors, but we did not find any. We found some young girls spin- 
ning at night, but they were not as pretty as we wished, and we talked 
with them until morning, for we wanted to see where they lived, but we 
could not wait for them to go back home.” 

Not long after the old woman Alokotan went to cook. As soon as 
she finished cooking they ate. Not long after they finished eating and 
they agreed to go at once to Kadalayapan. The old woman Alokotén 
would not let them go, so when they finished eating at night they went 
to Kadalayapan without her consent. As soon as they arrived at the 
place where the young girls were spinning they said, ‘‘Good evening, 
young girls.” ‘Good evening,” the girls answered. ‘‘How are you? 
What do you want here?” ‘ ‘What do you want here,’ you say, and we 
came to watch you spin and we want to talk with you.” So they talked 
until morning, but the young boys could not wait until the girls went to 
their homes. 

Ayo was still searching for the pigs who had become boys. She 
heard somebody say that three young boys were talking with the girls 
last night and they said to her that they were pretty young boys. Ayo 
said, “‘Those were my sons. I think they have become men.” So she 
went around the town looking for them. Not long after she met them 
and she saw that they were no longer little pigs. ‘“‘Where did you come 
from, my dear sons?” ‘‘We came from Nagbotobotan, Aunt,” they 
answered. ‘‘Do not call me aunt, call me mother,” said Aponibolina- 
yen. The young boys would not call her mother. So Aponibolinayen 
pressed her breasts and the milk from her breasts went into Kanag’s 
mouth, and when she pressed again the milk went into the mouth of 
Dumalawi, and when she pressed her breasts the third time the milk 
went to the mouth of Ogogibeng. So Aponibolinayen was sure that 
they were her sons. The little boys asked her why it was that the milk 
from her breasts went into their mouths. “I pressed my breasts to make 
sure that you are my sons. I am surprised that you have become men, 
for you were little pigs. That is why you must call me mother, not 
aunt. Fora long time I have searched for you, and when I heard that 
you were talking with the young girls last night, I came to look for you.” 
So the boys believed that she was their mother. ‘‘Why did we grow 
up in Nagbotobotan with our mother Alokotdn, if you are truly our. 
mother?” ‘I think she found you and took you away, for she is a good 


TALES OF THE Mytuicat PEriop II9 


woman. She thought you were lost and took you to Nagbotobotan.” 
So Aponibolinayen took them home. 

As soon as they arrived home Aponibolinayen said to Aponitolau, 
‘*Here are our sons whom I found. They said that they came from 
Nagbotobotan and that Alokotan was their mother. I told them that 
I was their mother, but they did not believe me.” “I do not believe 
that they are our sons, for our children were three little pigs.” ‘I also 
had doubts when I met them, but I pressed my breasts and the milk 
went to their mouths, so I am sure that they are our sons.” Aponitolau 
was glad that they were men, for he did not want them when they were 
pigs. 

Not long after Aponitolau said to Aponibolinayen, ‘‘We are going 
to make balaua, so that we can invite all our relations in the other 
towns, especially Alokotan.”’ Aponibolinayen used magic, so that 
when she put a grain of rice in each of twelve big jars they were filled.! 
Not long after Aponitolau commanded his spirit helpers to go and get 
betel-nuts, to send to the relatives who lived in other plaees, to invite 
them. As soon as one of the betel-nuts arrived in Nagbotobotan it 
said, “Good afternoon, old woman Alokotén. I cannot stay long. 
Aponibolinayen and Aponitolau sent me to invite you to attend their 
Sayang.” “I cannot go, for I am searching for my three sons.” ‘‘If 
you do not come I will grow on your knee.” ‘You go first and I will 
follow, but I cannot staytherelong.” Not longafter all the people from 
the other towns arrived and they danced until the old woman Alokotan 
arrived. The three young boys went to hide when Alokotaén arrived. 
Not long after when the balaua was nearly finished, ‘‘I cannot wait until 
your balaua is finished, for I am searching for my three boys.’”’ ‘‘Do 
not go home yet, for we will see if they will come here to see the young 
girls. Perhaps they are near here,” said Aponitolau. Not long after 
the three boys appeared to her and Alokot4n was glad to see them. 
““Where have you been, my sons?” ‘We came to this town and we 
intended to go back to Nagbotobotén, but our mother Aponibolinayen 
saw us and she detained us, for she was sure that we are her sons. She 
pressed her breasts and the milk came into our mouths.” The old 
woman Alokotaén was surprised and she went to Aponibolinayen and 
Aponitolau and talked with them. “Are you sure those boys are your 
sons? They are my sons. They grew up with me.” “Yes, we are 
sure that they are my sons, for the milk from my breasts went to their 
mouths. I am surprised that they have become men, for they were 
three pigs. I searched for them a long time. That is why I was sur- 


& 


1 See p. 17, note 3. 


I20 TRADITIONS OF THE TINGUIAN 


prised when I saw them, so I pressed my breasts.” ‘‘Why were you 
searching for them? Did someone else hang them in the tree?’’ said 
Alokotén. Aponibolinayen was surprised and she asked Aponitolau if 
he saw someone hang the little pigs in the tree while she was washing her 
hair. Aponitolau laughed, ‘‘I did not see anyone get them.’’ One of 
the women had seen Aponitolau hang them in the tree and she told 
Alokotan that Aponitolau had hung them up. Alokot4n hated Aponi- 
tolau and she asked why he had hung them in the tree. ‘‘I went to 
hang them up for I was ashamed, because they were not men but pigs.” 
“That is why you hung them up. You have power. If you did not 
want them to be pigs you could change them to men. If I had not 
found them, perhaps they would have died.” Not long after the 
balaua was finished, and the people went home, and the old woman Aloko- 
tan went home after the others. She gave all her things to the three 
boys. This is all. 
(Told by Angtan of Langangilang). 


17 

Aponibolinayen and Aponitolau had a son and they called him Kanag 
Kabagbagowan, who was Dumalawi every afternoon. Soon he became 
a young man and he went to make love to Aponitolau’s concubines. 
When Aponitolau went where his concubines were he said, ‘‘Open the 
door.”” The women did not open the door, but answered, ‘‘We do not 
want to open the door unless you are Dumalawi.”’ ‘‘Please open the 
door,” said Ligi! to them. The women did not open the door, so he 
went back home and he was very angry. In the second night Aponito- 
lau went again. ‘Good evening, women,’ he said. ‘‘Good evening,” 
said the women, and Aponitolau asked them to open the door. ‘“‘You 
put your hands into the door and let us see if the marks on the wrist are 
the marks on Kanag Kabagbagowan.”’ Aponitolau showed them his 
hands and they said, ‘‘You are not Kanag, but you are Ligi, and we do 
not wish you.” Ligi was very angry and he went back home. 

Five days later he said, “Sharpen your knife, Kanag, and we will 
gotocut bamboo. So Kanag sharpened his knife. Not long after they 
went where many bamboo grew. As soon as they reached the place 
Ligi said, ‘You go up and cut the bamboo and sharpen the ends.” 
Ligi cut the bamboo below him. As soon as Ligi had cut many bamboo 
he asked Kanag if he had cut many, and Kanag said, “Yes.” “Did 
you sharpen the ends? If you pointed them, put them in one place.” 
Kanag soon put them in one place. After that Aponitolau said to him, 


1 Aponitolau. 


» 


TALES OF THE MyTHICAL PERIOD I2I 


“Ala, my son, throw them at me so that we can see which is the braver 
of us.” “Ala, you are the first if you want to kill me.” Not long after 
Aponitolau threw all the bamboo at Kanag, but did not hit him. “Ala, 
you are the next, my son,” said Aponitolau. Kanag said, “No, I do 
not want to throw any at you, for you are my father and I am ashamed.”’ 
Aponitolau said, “If you do not wish to throw at me we will go back 
home.” As soon as they arrived in Kadalayapan Kanag laid down in 
their balaua. When they called him at meal time he did not wish to go. 

When Aponitolau and Aponibolinayen finished eating they said, 
“If you do not wish to eat we will go to seeour little housein the fields.” 
“We will go and fix it so we will have some protection during the rainy 
season,” said Aponitolau. Sothey went truly. As soon as they arrived 
at the little house in their farm, ‘‘ Dig up the jar of bast! which I buried 
when I was a boy.” So Kanag dug up the basi which Aponitolau had 
made when he was a little boy. As soon as he had dug it up they drank 
it, and they put the basi in a big coconut shell. Aponitolau made his 
son drink a shell full of basi, so Kanag truly drank all of it. ‘Ala, dip 
again and I will drink next,” said Ligi to him, and Ligi drank a shell cup 
of basi. ‘Ala, dip again, we will drink three shell cups of this basi,” 
said Ligi. When Kanag had drunk the three shells of wine he was drunk 
and he slept. As soon as he was asleep, ‘‘What shall I do now,” said 
Ligi to himself. ‘‘The best thing for me to do is to send him away with 
the storm.’”’ So he used his magical power and soon the big storm came 
and took Kanag to Kalaskigan while he was sleeping. 

Not long after Aponitolau went back home to Kadalayapan. Aponi- 
bolinayen asked him where Kanag was. ‘‘I thought he came ahead of 
me,” Ligi said. ‘‘I think you have killed him,” said Aponibolinayen, 
“for you think he loves your concubines.” Aponitolau went to lie 
down in their balaua and Aponibolinayen laid down in the house and 
their hair grew long along the floor, they laid so long. 

Not long after Kanag awoke and he saw that he was in the middle of 
a field so wide that he could not see the edges of it. ‘‘How bad my 
father is to me, for he sent me here,” he said. The best thing for me to 
do is to create people so that I will have neighbors. I will use magic so 
that many betel-nut trees will grow in the middle of the field.”” Not 
long after the betel-nut trees bore fruit which was covered with gold. 
He took the betel-nuts and cut them in many pieces. In the middle of 
the night he used his power and he said, “I will use magic and when I 
scatter all the betel-nuts which I have cut, they will become women 
and men, who will be my neighbors tomorrow.” 


1 Sugar cane rum. 


I22 TRADITIONS OF THE TINGUIAN 


Not long after it became morning and he saw that he had many 
neighbors and he heard many people talking near to his house and many 
roosters crowing. So Kanag was glad, for he had many companions. 
He went down the ladder, and he went where the people were burning 
fires in the yards of their houses, and he went to see all of them. While 
he was visiting them he saw Dapilisan in the yard of her house and 
Kanag said to Bangan and Dalondgan, ‘‘My Aunt Bangan and my 
Uncle Dalondgan, do not be surprised, for I want to marry your daughter 
Dapilisan.” “If you marry our daughter, your father and mother will 
be greatly ashamed,” said Dalondgan. Kanag said to them, “My 
father and mother did not want me and they will not interfere.” So 
they were married. 

“The best way for us to do, Dapilisan, is for us to make Sayang,”’ 
said Kanag. So Dapilisan commanded someone to go and get the 
betel-nut fruit which was covered with gold. Not long after, ‘Ala, 
you betel-nuts which are covered with gold come here and oil yourselves, 
and go and invite all the people to come and attend our Sayang.”’ So 
the betel-nuts oiled themselves and they went to invite the people in the 
different towns. Not long after they went. One of the betel-nuts went 
to Kadalayapan, and one went where Kanag’s sweetheart lived. Some 
of them went to Pindayan and Donglayan, which is the home of Iwagi- 
nan and Gimbangonan. 

Not long after Aponibolinayen was anxious to chew betel-nut. “I 
am going to chew. What ails me, for I am so anxious to chew? I had 
not intended to eat anything while Kanag is away.”’ She looked up at 
her basket, and she saw that an oiled betel-nut, which was covered with 
gold, was init. She picked it up and tried to cut it. ‘“‘Do not cut me, 
for I came to invite you, for Kanag and his wife Dapilisan sent me to 
summon you to their Sayang in Kalaskigan,”’ said the betel-nut. Aponi- 
bolinayen was glad when she heard that Kanag was alive. So she got 
up and told all the people of Kadalayapan to wash their hair so that they 
might attend the Sayang in Kalaskigan. The people asked who was 
making Sayang in Kalaskigan, and she replied that it was Kanag and 
his wife Dapilisan. Not long after they washed their clothes and hair, 
and took a bath. When it became afternoon they went and Aponi- 
tolau followed them, and he looked as if he was crazy. As soon as they 
arrived at the river near the town of Kalaskigan, Kanag saw them and 
there were many of them by the river. He sent crocodiles and they 
went to take the people across the river. Aponitolau was the first who 
rode on one of the crocodiles and the crocodile dived, so Aponitolau went 
back again to the bank of the river. Not long after Aponitolau’s com- . 
panions were all on the other side of the river, and he was alone, for the 


TALES OF THE MyTHICcAL PERIOD 123 


crocodiles would not carry him across. He shouted as if crazy, and 
Kanag sent one of the crocodiles to get him. Not long after one croco- 
dile went where Aponitolau was, and he stood on its back and it took 
him to the other side of the river. 

When they all sat down beside the river, Dalondgan said, “What 
shall we use for the alawig,! for your father and mother?” ‘The 
singed pig, for it is the custom of the people in Kadalayapan,”’ said 
Kanag to his mother-in-law. “Go and get some of the pigs and singe 
them,” said Dalon4gan to him. Not long after he singed the pigs and 
he carried them to the people, and his wife Dapilisan carried one little 
jar which looked like a fist, filled with bast. As soon as the woman who 
was making Sayang had finished the diam? near by the well, Dapilisan 
made the people drink the bast which she carried. Each person drank 
from a golden cup filled with bast from out of the little jar which looked 
like a fist, and one third of the basi in the jar was still left. As soon 
as the people drank they took them up to the town. 

When they arrived in the town Aponibolinayen was anxious for 
them to chew betel-nut. So she gave some to Kanag and his wife 
Dapilisan and to some others. So they chewed and Kanag said to them, 
“You are first to tell your names.” “My name is Aponitolau of 
Kadalayapan,” said the man who looked like he was crazy. “My 
name is Aponibolinayen.”” Assoon as they had told their names Kanag 
was the next and he said, ‘‘ My name is Kanag Kabagbagowan who was 
carried by the big storm.” “My name is Dapilisan, who is the daughter 
of Bangan and Dalondgan, who is the wife of your son Kanag, for whom 
you did not make pakdlon. It is bad if you do not like the marriage.” 
“Our daughter, Dapilisan, we like you, for Kanag wanted to marry 
you,” said Aponibolinayen. Not long after the balaua was nearly fin- 
ished, but the people were still dancing. ‘Now my abalayan* Dalo- 
ndgan, we are going to pay the marriage price according to the custom,” 
said Aponibolinayen. ‘Our custom is to fill the balaua nine times with 
the different kind of jars.’”? So Aponibolinayen said, “Ala, you alan® 
who live in the different springs and banandéyo® of Kaodanan and you 
liblibayan,® go and get the jars, malayo and tadogan, sumadag and gin- 
lasan and addeban and gumian, which Kanag must pay as the marriage 
price for Dapilisan.” As soon as she had commanded they went, and 
they filled the balaua nine times, and Aponibolinayen said to Dalondgan, 


1 See p. 41, note 2. 
2 See p. 27. 

% See p. 17, note 3. 
4 See p. 73, note 3. 
5 Lesser spirits. 


124 TRADITIONS OF THE TINGUIAN 


“T think now that we have paid the marriage price,” and Dolond4gan 
said, “‘No, there is more still to pay.” ‘“‘All right, if we still owe, tell us 
and we will pay.” So Dalondgan called her big pet spider and said, 
“You, my pet spider, go around the town of Kalaskigan and spin a 
thread as you go, on which Aponibolinayen must string golden beads.’’ 

When the spider had put a thread around the town Dalon4gan said 
to Aponibolinayen, “‘ Now, you put golden beads on the spider’s thread 
which surrounds the town.” Aponibolinayen again commanded the 
liblibayan, alan, and the other spirits to go and get the golden beads. 
As soon as they secured the beads they put them on the thread which 
surrounded the town. Not long after they arrived and they strung the 
beads on the thread. As soon as they finished, Dalondgan hung on 
the thread to see if it would break. Dapilisan said, “Ala, you thread 
of the spider be strong and do not break, or I shall be ashamed.” ‘Truly, 
the thread did not break when Dalondgan hung on it. “Ala, my abal- 
ayan, is there any other debt?” asked Aponibolinayen, and Dalondgan 
said, “‘No more.” When the balaua was over the people who went to 
attend the Sayang went home, and Aponibolinayen said to Kanag, 
“Now, we will take you back to Kadalayapan, and he replied, ‘‘ No, for 
I wish to live here.” When they could not take him to Kadalayapan, 
Aponibolinayen said to Aponitolau, ‘‘I am going to stay here with him,” 
but Aponitolau would not let her stay, but took her back. 

(Told by Angtan of Lagangilang). 


18 


Aponibolinayen went to the spring. As soon as she arrived there 
she washed her hair. When she washed her hair she dived into the 
water, and she did not know that blood from her body was being 
washed away by the water. 

““T am going to the spring,” said the alan, who was Inil-lagen. As 
soon as she arrived at the river she took her headaxe and scooped up the 
blood which was carried by the stream and she went back to DagApan. 
As soon as she reached her house she put the blood on a big plate which 
was inherited through nine generations, and she covered it. 

“T am going to the well,” said Aponigawani of Natpangan. As 
soon as she arrived she burned rice straw, which had been inherited nine 
times, and she put it in the pot with water After that she took the 
water from the jar and put it in the coconut shell and she washed her 
hair. As soon as she washed her hair she dived in the river, and she 
washed her arm beads which twinkled in the evening, and she did not 
know that her blood was flowing and was being carried away by the © 
stream. 


TALES OF THE MytTHicaL PERIOD 125 


“‘T am going to the well,”’ said the alam Apinganan who lived in Bago- 
nan, and she saw the blood of Aponigawani, and she secured it on her 
headaxe, and she put it inside of her belt. After that she went home. 
As soon as she arrived in her house she put the blood in the big dish, 
which had been nine times inherited, and she covered it. 

**T am going to uncover my toy,” said the alan Inil-lagen. ‘No do 
not uncover me, grandmother; I have no clout and belt,” said the little 
boy. So she gave him a clout and belt and after that she uncovered it. 
Ala, we will give him the name of Ilwisan of Dagdpan,”’ said all the alan. 

“T am going to uncover my toy,” said the alan Apinganan. “No, 
do not uncover me, because I have no clout and belt,” said the little boy. 
So Apinganan gave him a clout and belt and uncovered him. “Ala, 
there is no other good name, but Dondonydn of Bagonan. 

“T am going to fight,” said Dondony4n of Bagonan. He took his 
headaxe, which was one span long, and he went to get Ilwisan of Dag4pan, 
and so Ilwisan took his headaxe, which was one span long, and they- went. 
As soon as they got out of the town they began to strike their shields 
with a stick. The sound of the beating was as great as that made by 
one hundred. As soon as Aponibolinayen heard the noise of the shields 
she shouted and Danay of Kabisilan shouted also, and those who shouted 
were the ladies who always staid in the house.1. When they passed by 
the spring of Natpangan Aponigawani shouted. When they passed by 
Pindaydn, Gimbagonan shouted and the world trembled while she 
shouted. 

While they were walking they arrived at the spring of Giambdlan 
of Kaboyboyan, who was an alzado.* Not long after they reached the 
alzado woman at the spring, for she was still making Sayang. Not long 
after Ilwisan of Dagdpan killed the tattooed alzados, who were more 
than one hundred, who were dipping water from the spring. ‘“‘We go 
to the town,” said Ilwisan of Dag4pan to Dondonydn. ‘“‘Yes,” he said, 
and they went. As soon as they arrived in the town, Giambdlan saw 
them and he was surprised, for they were two boys who entered the town. 
“You little boys who come in my town, you are the first who ever came 
here,” said Giambdlan, who had ten heads. He went up into the house 
and the little boys said, ‘‘Take your headaxe and spear Giambdlan; 
although we are little boys we are not afraid of you, for we came here to 
fight with you. It is thelast of your lifenow.” ‘“‘Giambdlan, you first 
fight against us,” said Ilwisan. He used his power. “‘ You headaxe and 
spear of Giambdlan, if he throws you against us, do not strike us.” 


1 See p. 54, note 2. 
2 See p. 10, note I. 


126 TRADITIONS OF THE TINGUIAN 


When all the spears and headaxes of Giambdlan were lost, the boys 
truly were not hurt. ‘‘Now we are next to throw our spears. You, 
our headaxes, when we strike and throw the spear you pierce the side 
of Giambdlan,” they said. ‘‘Not long after Giambdlan laid down. 
“You, my headaxe, cut off the heads of Giambolan at one blow,” they 
said. So the ten heads were cut off. ‘‘You, my spear and headaxe, go 
and kill all the people in the houses of the town, who live with Giam- 
bdlan,” they said. The spears and headaxes went and killed all the 
people in the town, and the pig troughs were floating in blood toward 
the river. ‘You, heads, gather together in the yard of Giambdlan. 
You, heads of the women, separate, and you, heads of Giambdlan, go first, 
and you, storm, carry the house of Giambdlan. You go near to our 
house in Dagdpan.” 

*T will tramp on the town of Giambdlan so it will be like the ocean,” 
they said. Not long after the town was like the ocean. They went 
home and they followed after the heads, which they sent first to their 
town. Not long after, “‘I use my power so that we arrive at once in 
Dagdpan,” said Ilwisan. So they arrived truly. 

‘“‘All the heads of Giambdlan stay by the gate of the town; all the 
heads of the people who live with him stay around the town.” 

“You alan who look like me, we will go and see Ilwisan and make 
him go into the house, for he has returned from fighting.”’ Not long 
after they made him climb the sangap! so he could talk with the star, 
it was so high. Ilwisan did not climb, but he jumped over the ladder 
and he did not touch it. ‘‘You, alan, take down the gansas for we are 
going to have a big party, for we have come back from fighting.” So 
the alan took down the gausas and they danced. ‘‘You send your 
people to go and invite our relatives,” said Ilwisan, “‘so that they will 
come to attend my big party, for I have returned from the fight.”” So 
they sent the messengers to the towns where the relatives lived. 

When the spirit messengers arrived by the balaua where Aponitolau of 
Kadalayapan was lying down, “‘Good morning,” they said. ‘‘How 
are you,” said Aponitolau. ‘I came here because Ilwisan of Dag4pan 
sent me to get you, for they make a big party, for they have returned 
from fighting.” ‘‘This is the first time I have heard of a town called 
Dagdpan,” said Aponitolau. ‘‘You people who live with me, come 
with me and we all will go to Dag4pan, because Ilwisan will make a big 
party, for he has returned from fighting; all you ladies who stay in the 
house come also.” 

Not long after they went and Aponitolau guided them, and they met 


1 See p. 10, note 2. 


TALES OF THE MytTHICAL PERIOD 127 


the people who live in Natpangan and Pindayan in the way. Gim- 
bagonan, who was the wife of Iwaginan, and Danay of Kabisilan went 
to Dagdpan. When they arrived at the spring of Ilwisan of Dagdpan 
they all stopped. ‘‘We will all stop here and wait until someone comes 
to meet us,” said Aponitolau. Not long after Ilwisan and Dondonyan 
saw all the visitors who were at the spring, so they went to meet them. 
Each of them took a glass of basi and gave the drink to them. When 
they had all drank they took them up to the town. Not long after, 
when they arrived in the town, they sat down, and Aponitolau and the 
other people took the gamsa, and Iwaginan took the alap' and they 
danced first with Aponibolinayen. As soon as they finished dancing 
they took out of their belts the girls who never go out doors, and they 
joined the people. The girl whom Aponibolinayen took out of her belt 
was Dalikndyan, and the girls whom Aponigawani took out of her belt 
were Indi4pan, and Alama-an, and the girl whom Danay of Kabisilan 
took out of her belt was Asigtandn, and the girl whom Gimbagonan 
took out of her belt was Dalonagan.? Assoon asthey had taken the girls 
out they made them sit in one row and the circle of people was very 
bright, because of the girls, for they were all pretty. After that Iwagi- 
nan made Dalikndyan and Dalonagan and Alama-an and Asigtandn 
dance with Ilwisan of Dagdpan. When they had danced across the 
circle five times they stopped. As soon as they finished dancing 
Iwaginan made Aponitolau dance with Danay of Kabisilan. When 
Aponitolau stamped his feet as he was dancing all the fruit of the 
coconut trees fell down. After they finished Balogagayan and Gim- 
bagonan danced. After they danced Kabin-na-ogan of Kabitaulan 
danced with Aponigawani. After they danced they went to eat. The 
food was of thirty different kinds, and they were abashed in the golden 
house of Ilwisan, which had many valuable jars in it, for the alan had 
given them to him. 

As soon as they finished eating they gathered again, and the alan 
Kilagen told them that Ilwisan was the son of Aponibolinayen, and 
Dondony4n was the son of Aponigawani. She said, “‘The reason that 
we made your son come to life was that we might have someone to give 
our things to, for we have no children to inherit them.” ‘‘If that is so 
we are going to change their names. Ilwisan will be Kanag Kabag- 
bagowan,”’ said Aponitolau. ‘‘Dondony4n will be Dagoldyen, who is 
a rich man.” “Now it is two months since we came here and we go 
home,” they all said. As soon as they agreed, the alan gave them 


1 The cloth used in dancing. See p. 11. 
2 See pp. 63, note 1. 


128 TRADITIONS OF THE TINGUIAN 


valuable things. Aponitolau used his power and the golden house of 
Kanag which the alan gave him was pulled up and went to Kadalayapan 
and the gold house of Dondonydn went to Natpangan. Aponigawani 
used her power, and when it became morning Kanag cried because his 
golden house of Dagdpan, which was the alan’s town, went to Kada- 
layapan. ‘Do not cry, Kanag; this is your town; we are your father 
and mother.” So Kanag stopped crying. 

The next month Kanag said to his father and ENE “The best 
thing for you to do is to engage me to Dalikndyan, who never goes out 
doors, and there is no one to compare with her, who looks like the firefly 
in the evening, and her footprints are loved by all the men, for they look 
like the rainbow.” Not long after Aponibolinayen took the golden 
beads, which look like the moon, to use as an engagement present. Not 
long after Aponibolinayen and Aponitolau arrived at Kabisilan. ‘‘Good 
morning, Aunt Danay,’’ they said. ‘‘How are you?” said Danay. 
‘“Come up and we will eat.””’ They went up the stairs, and Danay took 
the rice out of the jar and took out the meat, and they ate. As soon 
as they finished eating, ‘‘We cannot stop here long, for we are in a 
hurry,” and they showed her the gold which was like the moon, for they 
wished to make the engagement. Danay of Kabisilan agreed, and they 
set a day for pakdlon, and it was three days later. Not long after they 
went back home. As soon as they arrived they told their son Kanag 
and he was very happy. 

When the day for pakélon came they summoned all the people, and 
so they went, and some of them went first. ‘‘You, my jar, bzlibili, 
and my jar ginlasan, and you my jar malayo, go first.”’ So all the jars 
preceded them, and they followed. Not long after they arrived. When 
all the people whom they invited arrived, they fed them all. When they 
had all finished eating, ‘‘ Now that we have finished eating we are going 
to settle on the price.”” My balaua must be filled eighteen times with 
different jars before Kanag and Dalikndyan can be married.’ So they 
filled the balaua eighteen times. ‘‘ Now that the pakdlon is finished and 
we have paid the price, we will take her home, and you prepare the food 
for her to take.”’ So they started to fix a box for her with pillows, and 
they gave her a golden hat which looked like a bird, and she put her 
skirt on her head and it twinkled. Not long after they went. As soon 
as they arrived in Kadalayapan, they went upstairs, and they made 
her sit on the bamboo floor, and they counted the bamboo strips on 
which she sat, and it was an arm span long of agate beads.! Not long 
after they had a son and they named him Dumalawig. This is all. 

(Told by Magwati of Lagangilang). 

1 See p. 12. 


TALES OF THE MytTaicaL PERIOD 129 


19 

“T am going to hunt deer with the dogs, mother,” said Kanag. 
“No, do not go, you will be lost,’ said Aponibolinayen. ‘No, I will 
not be lost. Give me provisions to take,” he said, and he fretted so his 
mother let him go, and she gave provisions, for she could not prevent 
him from going. So he went. 

“‘Ey-Ey-kota, my puppy, Ey-Ey, my fat dog, do not catch anything 
until we reach the middle of the wood, which is the place where the 
anteng tree grows.” Not long after while he was walking the puppy 
went into the jungle and it barked in the wood. He went to reach it. 
When he arrived he saw that what the puppy barked at was a very 
small house by the resin tree. He went up to the house. Wanwanyen- 
Aponibolinayen went to hide under the hearth and Kanag did not go 
out of the house until the girl appeared. One night had passed, then 
the girl who owned the house appeared. He saw that she was a beauti- 
ful girl and they talked. ‘‘It is not good for us to talk until we know 
our names,” said Dumanau,! and he gave her betel-nut, and she did not 
receive it, so he made it very good so that she wanted it after two days. 
After that she received the betel-nut which was covered with gold. As 
soon as they chewed, “‘ You first tell your name, for you live here; it is 
not good for me to tell first, for I come from another place,” said Dumanau. 
“No, it is not good for a girl to tell her name first. You are a boy and 
even though you came from another place you tell your name first,” 
said Wanwanyen-Aponibolinayen. ‘My name is Dumanau, who is the 
son of Aponibolinayen and Aponitolau of Kadalayapan.” ‘My name 
is Wanwanyen-Aponibolinayen, who is the daughter of an alan in 
Matawatawen. When they put down their quids, they laid in good 
order as agates with no holesin them. ‘‘We are close relatives, and it 
is good for us to be married.” So they married. 

Three years passed. ‘‘The best thing is for us to take our house to 
Kadalayapan, and go there; perhaps my father and mother are search- 
ing for me.” ‘No, we must not go, because I am ashamed, for they did 
not engage me to you,” said Wanwanyen-Aponibolinayen. ‘No, we 
go; we must not stay always in the jungle,” he said. So in the middle of 

_the night Dumanau used his power. ‘“‘Iuse my magic so that this house 
we are in goes to Kadalayapan. You stand there by our house,” he 
said; so the little house went there while they were asleep. The next 
morning Wanwanyen was surprised because many chickens were crowing 
and many people were talking, and when she went to look out of the 
window there were many houses. ‘“‘Why, Dumanau, it is not the jungle 


1 Another name for Kanag. 


130 ; TRADITIONS OF THE TINGUIAN 


where we are now; where are we?” she said. “It is the town of Kada- 
layapan.” 

Not long after their three children went to look out of the window 
and they saw the sugar cane, and they were anxious tochewit. ‘Father, 
go and get the sugar cane for us to chew,” they said. Dumanau went, 
and he advised Wanwanyen-Aponibolinayen to fasten the door while 
he was gone. “If anyone comes do not open the door.” He went, 
and Dumanau’s father and mother were frightened, because the little 
house was by their dwelling, for there was no little house there before. 
As soon as Dumanau arrived in the house of his father and mother they 
were surprised, for they had searched for him three years. ‘They asked 
where he had been, and he said he had found a wife in the wood when ~ 
he had staid for three years. He told his mother that she must not go 
to his house and say bad words to his wife. So Dumanau went to the 
place of the sugar cane, and his mother went to the house and said bad 
words tohis wife. ‘‘Open the door, you bad woman, who has no shame. 
You are the cause of my son being lost, and we spent much time to 
find him. What did you come here for, worthless woman?” said Aponi- 
bolinayen. Wanwanyen-Aponibolinayen did not answer her. Not 
long after Dumanau arrived at their house and Wanwanyen said to him, 
“Tt is true what I told you. I told you not to go and you did truly, and 
your mother came and said many bad words. I said it was best for us 
to stay always in Matawatawen, but you paid no heed. Now my stom- 
ach is sick, for your mother came here to say many bad things to us.” 
Not long after she died. Dumanau sharpened his headaxe and spear, 
for he wanted to kill his mother, because she said bad things to his wife 
Wanwanyen, but he did not kill her, because she fastened the door. 

As soon as Dumanau arrived in their house he made a tabalang! 
of gold, and put the body of Wanwanyen inside of it, and he put a golden 
rooster on top of it. As soon as he finished he put the body of Wan- 
wanyen inside of it. As soon as he had done this he said, ‘‘If you pass 
many different towns where the people get water, you rooster crow.” 
The rooster said, “‘Tatalao, I am tabalang of Kadalayapan; on top of 
me is a golden rooster.”” He pushed the tabalang into the river and so it 
floated away. When it passed by the springs in the other towns, the 
rooster said, ‘‘Tatalao, I am tabalang of Kadalayapan, and on top of me 
is a golden rooster.” That is what the rooster always said when they 
passed the springs in the other towns. 

Dumanau wandered about as if crazy, and his oldest son walked in 
front of him. He carried the next child on his back and carried the third 


1A raft. See p. 24, note I. 


TALES OF THE MyTHICAL PERIOD 131 


on his hip. When the tabalang arrived in Nagbotobotan, “‘Tatalao, I 
am tabalang of Kadalayapan, and on me is a golden rooster,” said the 
rooster on the tabalang which was made of gold. The old woman 
Alokotan was taking a bath by the river and she was in a hurry to put 
on her skirt and she followed the tabalang. ‘‘You tabalang, where did 
you come from? Are you the tabalang of Kapaolan? If you are not 
from Kapaolan, are you from Kanyogan?” The tabalang did not stop 
and it nearly went down into the hole where the stream goes.! So 
Alokot4n ran very fast. ‘Are you tabalang from Kaodanan?” The 
tabalang hesitated a little. “Are you tabalang of Kadalayapan?” 
“Ves,” said the tabalang and stopped; so she went inside of the tabalang 
and she took the body to her house. She was afraid of the tabalang, 
because it was made of gold and she was surprised because the woman 
who was inside was beautiful and there was no one to:compare with her. 
As soon as they arrived to her house, “‘I whip perfume alikadakad and 
make her wake up directly.” “I whip my perfume banauers and direct- 
ly she will say, ‘Wes,’” ‘I whip my perfume dagimonau and directly 
she will wake up entirely.”* ‘How long I slept, grandmother,” said 
Wanwanyen-Aponibolinayen. The old woman Alokotdén took her 
inside of the house. ‘“ ‘How long my sleep,’ you say, and you were dead. 
There is the tabalang they put you in and I was surprised, for it was made 
of gold and has a golden rooster on top of it. They used it to send you 
down the river.” Not long after the old woman Alokotan hid her, and 
Dumanau, who was always wandering about with his children, ap- 
proached the place where the women were dipping water from the 
spring. All the women who were dipping water from the well said, 
‘Here is a lone man who is carrying the babies. We agree that we 
all salute him at one time.” As soon as they agreed Dumanau arrived 
to the place where they were dipping water and he said, “‘Good day, 
women.” “Good day also,” answered all the women in unison. ‘Where 
are you going, lone man who is carrying the babies?”’ “ “Where are you 
going,’ you say, women. I am following Wanwanyen-Aponibolinayen 
whom I put inside the tabalang for she was dead. Did you see the 
tabalang pass here?” said Dumanau. ‘It passed by here long ago. 
Perhaps it is in Nagbotobotén now.” “Ala, I leave you now, women, . 
and I go and follow.” ‘Yes,’ answered the women. 

While they were walking they arrived in Nagbotobot4n and Dum- 
anau saw the tabalang in the yard by the house of Alokotén and they 


1The Tinguian believe that the rivers and waters finally empty over the edge of 
the world at a place known as Nagbotobotan. 


2 See p. 18, note I. 


132 TRADITIONS OF THE TINGUIAN 


exchanged greetings. ‘‘Good afternoon,” they said, and Alokotan 
took them upstairs; so they went up. Not long after while they were 
talking, ‘‘This was my tabalang, my grandmother old woman Alokotan; 
bring out of hiding Wanwanyen-Aponibolinayen, so that I may take 
her home,” said Dumanau, and the old woman Alokotén did not bring 
her out because she did not believe that he was the husband of Wan- 
wanyen-Aponibolinayen; so she used magic, and when she found that 
he was the husband of Wanwanyen she said, ‘“‘She is over there. I hid 
her.”’? Soshe went to get her and Dumanau, was joyful, for he saw Wan- 
wanyen alive again. ‘‘Ala, now grandmother old woman Alokotdén, 
how much must I pay, because you saved my wife Wanwanyen?”’ 
“That is all right, no pay at all. That is why I stay in this place so as 
to watch and see if any of my dead relatives pass by my house and I 
make them alive again. If you were not my relative I would have let 
her go.”” So Dumanau thanked her many times and they went back 
home. 

Not long after they arrived in Kadalayapan. ‘‘The best for us to 
do, Wanwanyen-Aponibolinayen, is for us to build balaua and invite all 
of our relatives; perhaps you are not the daughter of an alan,’’ said 
Dumanau. ‘‘Why not? I am the daughter of the alan,” said Wanwan- 
yen-Aponibolinayen. ‘“‘Ala, let us build balaua anyway.” Not long 
after they commanded people to pound rice, and as soon as Wanwanyen 
was ready she commanded someone to go and secure the betel-nuts 
which were covered with gold. As soon as they arrived they oiled 
them. When it became evening they made Libon.!. The next morning 
they sent the betel-nuts to invite their relatives. So they went. Not 
long after, ‘‘I am anxious to chew betel-nut. What is the matter with 
me?” said Aponigawani, who was lying down on her bed. As soon as 
she got up she found an oiled betel-nut which was covered with gold 
beside her. ‘‘Do not cut me; I came to invite you to the balaua which 
Wanwanyen and Dumanau make,” said the betel-nut, when she took it 
intending to cut it. So Aponigawani told the people of Kaodanan to 
start to attend balaua with Dumanau and Wanwanyen-Aponibolinayen. 
She was surprised because Dumanau had arrived, for they had heard 
that he was lost when he went to hunt deer. She said, ‘‘Perhaps he 
met a lady who never goes outdoors, who has power, when he went to 
hunt deer.”” Not long after, ‘Ala, you people who live in the same 
town, let us go now to Kadalayapan for Dumanau’s and Wanwanyen’s 
balaua.”’ 

As soon as they arrived in the place where the people dipped water 


1 See p. 13, note 2. 


TALES OF THE MytTHICAL PERIOD 133 


from the spring they asked where the ford was. ‘‘ You look for the shal- 
low place,” said the people who were dipping the water. Not long after 
they went across the river and some of the people who were dipping 
water went to notify the people making balaua that the visitors were 
there, so Dumanau and Wanwanyen went to the gate of the town and 
met them there and made alawig.1 Aponigawani and Aponibolinayen 
looked at the woman who was the wife of Dumanau and she was almost 
the same as Aponigawani. As soon as they finished alawig they took 
them up to the town. While they were sitting, Aponigawani was 
anxious to know who Dumanau’s wife really was, so she went to Dumanau 
and said that they were going to chew betel-nut. ‘‘That is the best way 
to do so that we may know if we are related,” said Dumanau. So they 
took the betel-nuts and divided them in pieces. ‘ You tell your name 
first, because you are the people who live here.” ‘‘No, my uncle, you 
old men are the first to tell your names.”’ “‘My name is Aponibalagen, 
who is the son of Pagatipanan and Ebang of Natpangan, who is the 
brother of Aponibolinayen.” ‘‘My name is Aponitolau, who is the son 
of Pagbokdsan and Langa-an, who is the brother of Aponigawani, whose 
son is Dumnau.” ‘‘My name is Dumanau, who is the son of Aponi- 
tolau and Aponibolinayen of Kadalayapan.”’ ‘‘My name is Aponi- 
gawaniof Kaodanan, who is the wife of Aponibalagen, who has nosister.”’ 
““My name is Aponibolinayen of Kadalayapan, who is the wife of 
Aponitolau, whose son is Dumanau.”’ “My name is Wanwanyen- 
Aponibolinayen, who is the daughter of an alan of Matawatawen.”’ 

When they had told their names the quid of Wanwanyen-Aponi- 
bolinayen went to the quid of Aponibalagen and Aponigawani and 
Dumanau laid down his quid. The quid of Dumanau went to those of 
Aponibolinayen and Aponitolau. “Now, Aponitolau, we know Wan- 
wanyen-Aponibolinayen is our daughter; it is best for you now to pay 
the marriage price, nine times full the balaua,” said Aponigawani and 
Aponibalagen. Aponibolinayen, the mother of Dumanau, begged the 
pardon of Dumanau and his wife, for she did not know that his wife was 
the daughter of Aponigawani and Aponibalagen, who was her brother. 
Not long after they gave the marriage price. ‘‘I use my power so that 
the balaua of Wanwanyen and Dumanau is nine times filled,” said Aponi- 
bolinayen, and it was nine times filled with different kinds of jars. 
Then Aponigawani raised her eyebrows and half disappeared, and Aponi- 
bolinayen used magic again and the balaua was full again. When they 
gave all the marriage price they danced. As soon as the dance was over 
they went to eat, all the people whom they invited. 


1 See p. 41, note 2. 


134 TRADITIONS OF THE TINGUIAN 


When they finished eating Wanwanyen-Aponibolinayen talked. 
“You, father and mother, you were not careful of your daughter. I 
would not have heard any bad words if you had been careful.” “Ala, 
Wanwanyen-Aponibolinayen, that is our custom, because we are related 
to the Kaboniyan and the alan always picks up some of us,” said her 
father and mother. “It is good that Dumanau found you, who is your 
husband. Aponibolinayen, who talked bad before, is our relative. She 
is my sister,” said Aponibalagen. ‘“‘It is true that I said bad words 
to her, because I did not know that we were related, though I am your 
relative; forgive me, daughter, your father is my brother,” said Aponi- 
bolinayen to Wanwanyen. Not long after they drank bast, for they 
knew each other and made friends. As soon as they drank they danced 
during one month. When the balaua was finished all of the people 
went home and took some of the jars. As soon as they went home the 
father and mother-in-law of Dumanau took all the other jars to Kao- 
danan. It is said. 

(Told by Madomar of Riang barrio Patok.) 


20 


“We are going away, Cousin Dagoldyan,” said Kanag. ‘“‘If that is 
what you say we must go.” Not long after they went. As soon as 
they reached the middle of the way they agreed upon their destination. 
“Where are we going?” they asked. ‘“‘We are going to the place 
Ginayod of Binglayan,” said Kanag. ‘‘Why are we going there?” said 
his cousin Dagolayan. ‘‘We are going because Ginayod of Binglayan 
has a pretty girl who never goes outdoors, and we are going to see her,” 
said Kanag. 

Not long after they arrived where the young girls spun at night. 
““Stay here, Cousin Dagoldyan, and I will meet you here. Iam going to 
see the daughter of Ginayod, who is Asimbayan of Ilang.” ‘If that 
is what you say it is all right,” said Dagolayan. Not long after Kanag 
reached the place where the girl was, and he talked with her. The girl 
who never goes outdoors said to him, “If you will get the perfume of 
Baliwan I will believe all you say.” “If you will agree to my mission 
I will go and get whatever you want,” said Kanag. ‘Ala, if you do 
not believe me, you take my arm beads from my left arm, for you are 
kind to go for me.”’ So she gave him her arm beads, and Kanag started 
to goat once. As soon as he arrived at the place where the young girls 
spun and had joined his companion, his cousin asked, ‘‘What did she 
say?” ‘She told me that if I will secure the perfume of Baliwan she. 
will do everything I ask of her. Let us both go.” ‘‘No, I do not wish 


TALES OF THE MyrTuicat PERIOD 135 


to go with you, for you will not go with me where I wish to go.” “Please 
come with me and another time I will go with you,” said Kanag. 

Not long after they went and they met the doldoli' in the way. 
‘‘Where are you going, rich young men?” it said to them. ‘‘Where are 
you going,’ you say, and we are going to get the perfume of Baliw4n, for 
though we are far from it still we can smell it now.’”’ “Ala, young men, 
you cannot go there, for when anyone goes there, only his name goes 
back to his town.” But the boys replied, “We are going anyway. 
That is the reason we are already far from home, and it is the thing the 
pretty girl wants.” “If you say that you are going anyway, you will 
repent when you reach there.” “It is the thing which will make the 
girls love us.” So they left the jar and walked on. When they reached 
the middle of the jungle they met a big frog, and it said, ‘‘Where are 
you going, young men?” ‘‘‘Where are we going,’ you say, and we are 
going to get the perfume of Baliwdn, for that is what Asimbdyan of 
Ilang desires.” ‘No, do not go there, for everyone who has gone there 
has died.” ‘‘We will go on anyway, for we are already far from our 
town and we cannot return without the perfume.” So they left the frog 
and walked on. Not long after they approached the place where the 
perfume was, and while they were still a long way off they could smell 
its odor. ‘What a fine odor it has. That is why the young girl who 
never goes outdoors desires it so much.” They walked on and in a 
short time they reached the place below the perfume. When they 
were there Dagoldyan said to Kanag, ‘‘Take some from the lower 
branches.” ‘No, it is better for me to climb and get some from the 
top, for I think they are better above than below.” So Kanag climbed 
and as soon as he broke off the stem which held the perfume his legs 
became like part of a snake. Dagoldyan looked up and he saw that 
the legs of his companion had changed to part of a snake. He said, 
“Now, my Cousin Kanag, I am going to leave you, for you are no longer 
aman, but you area serpent.” ‘‘Do not leave me even if I do become 
a serpent. I will not injure you. Do not be afraid.” Ina short time 
all his body had become a real serpent, and Dagol4yan ran and went 
home, and the big serpent followed him. 

Not long after Dagol4yan arrived in Kadalayapan, and Aponi- 
tolau and Aponibolinayan asked where Kanag was. ‘‘Kanag has 
become a big serpent. As soon as he broke off the perfume of Baliwan 
which the young girl desired he became a serpent.” Aponitolau and 
Aponibolinayen went around the town and told the people that they 
must accompany them, for they were going to see if Kanag had really 


1 A jar. 


136 TRADITIONS OF THE TINGUIAN 


become a serpent. When Aponitolau and Aponibolinayen had killed 
many animals and given much food to the searchers and they did not 
find him, they stopped searching. 

Not long after Kanag thought he would go to the river where the 
people took their baths. So he went. Not long after Langa-ayan was 
anxious to wash her hair, so she went to the river and washed it, and 
Do-ansowan washed his hair first and Langa-ayan helped him, for he 
was her husband. As soon as she had washed his hair, he said to her, 
“‘T am going to the town.” So he went and left Langa-ayan alone by 
the river washing her hair. When she had washed her hair she washed 
her arm beads. While she was washing her upper arm beads she heard 
a great commotion in the river, and soon after a big serpent appeared 
on the other bank. Langa-ayan saw that it was a big serpent and she 
was so frightened that she started to run, but the serpent said to her, 
“Do not run, my aunt, I am not a real serpent, for I was a young boy 
before.”” So Langa-ayan stopped and asked him why he had become a 
great serpent. ‘‘Because I went to Ilang to see the pretty girl, and she 
told me that if I could get the perfume of Baliw4n she would do whatever 
I asked, so I went. I did not want to go, for I was not sure that she 
told the truth, but she gave me her left bracelet, so I went. When I was 
still far away from Baliwdn I could smell the perfume, and when I 
reached the tree I climbed it and I tried to break the stem which held 
the perfume, and my companion saw that I was changing to a serpent 
and he ran away. I truly became a serpent and now I have come here 
and have met you. If you do not believe that I was truly a boy, I will 
show you the arm beads.”’ So he lifted his head and Langa-ayan truly 
saw the arm beads around his neck. ‘‘My aunt, will you find out how 
I may become a man again?” She said, ‘‘If what you have said is true 
you follow me.” So they went up to the town. 

Do-ansowan said to his wife, ‘‘ How long you have staid at the river, 
my wife.” ‘‘I was there a long time, for I met a big serpent. If you 
wish to see it, it is in the yard. He says he was a young boy and he 
showed me the arm beads of a young girl, which he has about his neck. 
I believe that he is a young boy who has become a serpent. When he 
broke the stem of the perfume which the girl wanted he became a ser- 
pent. He wants to know how he can again become a boy.” ‘Ala, 
if that is what he wants, you go and take him to my Uncle Ma-obagan.” 
So they went and when they arrived where Ma-obagan lived she said, 
‘Good morning, uncle.” ‘Good morning,’ he answered. ‘The 
reason I came is because a young boy who became a big snake is here. 
Will you please put him in your magic well which changes everything | 
which goes in it and make him a young boy again?” ‘‘If he will go into 


TALES OF THE MytTHIcaL PERIOD 137 


the water, even if it feels bad; you call him and let him goin.” So they 
went and when they arrived at the well the serpent went into the water, 
and the serpent’s skin began to crack and fall off and he became a boy 
again. 

Not long after they went back to the house of Langa-ayan. As 
soon as they arrived there the boy went to the balaua and did not follow 
Langa-ayan to the house. Do-ansowan saw that he was a handsome 
young boy. As soon as Langa-ayan had finished cooking they called 
him to come and eat and he said to them, ‘‘I do not wish to eat if there 
are no girls to eat with me.” ‘We are afraid if you do not eat, for you 
did not eat for a long time, while you were a serpent.” The boy said, 
‘Even though I did not eat while I was a serpent I will follow my custom, 
for I do not eat unless a pretty young girl who never goes outdoors eats 
with me.”” When they could not persuade him Do-ansowan said to his 
wife, ‘Go and call our daughter Amau.” Not long after she went to 
call her. When she arrived where they had put her she said, ‘‘Come 
and eat with the rich young man.” “How canI go? I do not know 
how to walk.” ‘Take the big gold basket and hold on to it while 
you walk.’’ Not long after she arrived where the food was, and Langa- 
ayanand Do-ansowan said to the boy who was still in the balaua, ‘‘Come 
and eat now, nephew, with our daughter who never goes outdoors.” So 
the boy went quickly, and when he reached the place where the girl 
was, they ate. When they had finished eating he said that he was sick, 
but he was not. So they went to fix a place for him to lie and he said, 
“Perhaps I am sick because of the spirit of the young girl.” So they 
went to call their daughter, for Kanag wanted her to touch him, and he 
wanted tosee her. The girl went to touch his body and he was all right, 
for he wished her to touch him, and he said, ‘‘Now, my uncle and aunt, 
if you wish me for a son-in-law I wish to marry Amau. I will not go . 
any further to find a wife.”” The father and mother of the girl agreed 
towhat Kanag said, for the girl wanted to marry him, so they were mar- 
ried. 

“Now, Kanag, we are going to make Sayang and invite your mother 
and father so that they can see that you are a young man again,”’ said 
his father-in-law and mother-in-law. They made Sayang and they 
sent someone to invite their relatives, and someone went to Asimbéyan 
of Ilang and told her that Kanag Kabagbagowan, who lived in Kalas- 
kigan, and his wife Amau were making Sayang. Some of the betel-nuts 
which they sent arrived in Kadalayapan where Aponitolau and Aponi- 
bolinayen lived and they said, ‘“Good morning,” to Aponitolau who 
was lying downin the balaua. He felt badly because Kanag was a ser- 
pent and he said to the betel-nut, ‘Good morning.” Come to Kalas- 


138 TRADITIONS OF THE TINGUIAN 


kigan, for Kanag and Amau are making Sayang and they want you to 
come.” So Aponitolau got up quickly and told Aponibolinayen who 
was lying down in the house that Kanag and his wife were making 
Sayang, and they were happy because Kanag was a boy again. They 
told all the people to prepare to go to the Sayang of Kanag and his wife. 
So they went, and when they arrived they saw that Kanag was hand- 
somer than before, and Asimb4yan went also, for they had invited her. 
Asimbayan saw that Kanag was the boy who had taken her bracelet 
and had gone to get the perfume for her, and while she was watching 
him Kanag went to talk with her. He told her what had happened 
when he went to get the perfume for her, and he told her how he had 
become a snake and his mother-in-law had met him by the river and had 
taken him to the old man who changed him again to a boy, and he had 
married the daughter of Do-ansowan and Langa-ayan. Kanag said, 
*“Now, I cannot marry you, so I will give back your bracelet.”” So he 
gave it back. 

Not long after Aponitolau and Aponibolinayen asked how much they 
must pay for the wife of Kanag, and Langa-ayan and Do-ansowan said, 
“Fill our balaua nine times with valuable things.”” When they had 
paid all, they said, “‘Now we are going to take them to Kadalayapan, 
for we have paid all you asked.” “No, do not take them. They are 
going to stay here,” said Do-ansowan and Langa-ayan. ‘They will 
come there bye and bye.” “Ala, if that is what you say they must come 
and visit us, even if they stay here.”” Not long after Kanag and his 
wife went to Kadalayapan to visit his father and they staid there three 
months. Then Do-ansowanand his wife were anxious for them toreturn. 
When Kanag and his wife returned to Kalaskigan they said, ‘‘Why did 
you stay solong? We thought you were going to live in Kadalayapan 
and we intended to follow you.” ‘We staid a long time, for my father 
and mother would not let us return when we wished,” said Kanag. 

(Told by Angtan of Lagangilang.) 


21 


“Goto watch our langpadan,' Kanag, because the wild pigs spoil it.” 
Kanag went. When he arrived at the field he went around it and it was 
not injured, so he went to the little watch house and he was sorrowful, 
and he always hung his head. Not long after Aponitolau said to Aponi- 
bolinayen, ‘‘Cook some rice and meat for I am going to our field and 
carry the food to Kanag.’”’ So Aponibolinayen went to cook. As soon 
as she finished cooking they ate first. As soon as they finished eating 


1 Mountain rice. 


TALES OF THE MytTHICAL PERIOD 139 


Aponitolau took the rice and meat and started for the field where their 
son was. When Aponitolau appeared Kanag took his /ipi nuts and he 
played, and the mountain rice which he went to watch was not injured. 
As soon as Aponitolau arrived to the place where he was playing, ‘“‘Come 
to eat, Kanag,” and Kanag said, ‘““I am not hungry yet. Put the food 
in the house. I will play awhile first.” When Aponitolau could not 
make him eat he put the provisions in the house, and he went home and 
left the boy. Kanag did not go and eat. The next morning Aponi- 
tolau went to take him food again and as soon as Kanag saw him he 
took his game and went to play. When Aponitolau arrived he called 
him to go and eat, but he did not go for he wished to play, and he asked 
his father to put the rice and meat in the house. Aponitolau was sur- 
prised, because he did not eat, and the provisions for the first day were 
still untouched. He asked, ‘‘Why do you not like to eat?” and he said, 
“T am not hungry yet.’”’ When Aponitolau could not make him eat 
he went home again, and Kanag used magic and he became a Jabeg.! 

Aponitolau said to Aponibolinayen, “‘I wonder why Kanag does not 
like to eat.” “I think he is sorrowful, because he was sent to watch the 
mountain rice.” “What is the reason that you sent him to the field 
when the fences are strong and no wild pigs can get in,’’ said Aponi- 
bolinayen. ‘‘ You must cook and we will eat, and then I will go and get 
him.” Aponibolinayen went to cook. As soon as she finished cooking 
they ate and after that Aponitolau took some rice and meat for Kanag to 
eat. Aponibolinayen said to him, ‘As soon as he finishes eating bring 
him home. Do not let him stay there alone. That is why he does not 
wish to eat.” Aponitolau said, “Yes,” and so he went. When he 
arrived at the field he could not see Kanag any more. He called to 
him, and the little boy answered him from the top of the bamboo tree. 
His father felt very sorry that he had become a little bird. ‘‘Why did 
you become a little bird, Kanag? Come and eat. I will not send you 
here any more.” Kanag said, ‘‘I do not wish to eat and I would rather 
be a bird and carry the signs to everyone.” So his father went back 
home and he was sorrowful. As soon as Aponitolau arrived in Kada- 
layapan he said to Aponibolinayen, ‘‘Kanag has become a bird. Per- 
haps he felt sorry because we sent him to watch the rice. He said that 
when I am going to war he will fly over me, and he will give me the 
good and bad signs.’”’” 

Not long after Aponitolau started out to fight. He took his spear, 
headaxe and shield, and he went. When he was near the gate of the 


1 The omen bird. 
2 See p. 19, note I. 


140 TRADITIONS OF THE TINGUIAN 


town, Kanag gave the bad sign. ‘Go back, father, for you have a bad 
sign,” said the little bird. So his father went back at once. The next 
morning he started again and he went. When he reached the gate of 
the town the little bird gave him a good sign, so he went. The little 
bird flew near to him and he always gave the good sign. Aponitolau 
was happy for he knew that nothing would injure him. 

Not long after they arrived at the alzado! town, and the alzados 
were glad when they saw Aponitolau and they said to him, ‘‘ You are 
the only man who ever came to our town. Now you cannot return 
home. We inherit you,” said the bravest of them. ‘Ala, if you say 
that I cannot go back home, you summon all the people in your town, 
for we are going to fight,’’ said Aponitolau, and the alzado said to him, 
‘You are very brave if you wish to fight with all of us.” So the bravest 
summoned all the people to prepare, for Aponitolau wished to fight all 
of them. The people were surprised that one man wished to fight with 
them, and they said to Aponitolau, ‘“‘One of my fingers will fight with 
you. Don’t say that you will fight with all of us.” Aponitolau 
replied, ‘‘Do whatever you wish. I still want to fight you.” The 
alzados were angry. The bravest of them ran toward Aponitolau, and 
he threw his spear and headaxe and Aponitolau jumped. The alzados 
were surprised, for he jumped very high, and they all began to throw 
their spears at him, and they ran and tried to cut his head off. Aponi- 
tolau jumped and he secured all their spears and headaxes, and he said 
to them, “‘Am I the next now?”’ ‘‘Yes, because we are now unarmed.” 

Aponitolau used magic so that when he threw his spear it would fly 
among them until they were all dead. When he threw his spear it 
flew to all the alzados and killed all of them; so Aponitolau again used 
magic, and his headaxe cut off the heads of the alzados, and Aponitolau 
sat by the gate of the town. The little bird flew by him and said, ‘‘ The. 
good sign which I gave to you, father, was all right and you have killed 
all the enemies.”” Aponitolau said, ‘‘Yes.’’ As soon as the headaxe 
had cut off all the heads from the dead alzados, he used his power again 
so that all of the heads went to Kadalayapan. The heads went first and 
he followed them, and the little bird always followed him. 

As soon as they arrived at the gate of the town the little bird flew 
away and Aponitolau used magic so that the heads were stuck around 
the town. As soon as the heads were placed around the town, Aponi- 
tolau commanded all the people in his town to go and invite the people 
who lived in different places to come and attend his big party. He told 
them to invite all the pretty girls who never go outdoors. So the people 


1 See p. 10, note I. 


TALES OF THE MyTHICAL PERIOD 141 


went all over the world to invite the people to attend the party. As 
soon as the people arrived in Kadalayapan they played the gansas.and 
danced and Aponitolau said to Kanag, ‘‘Come down, Kanag. Do fiot 
stay always in the tops of trees. Come and see the pretty girls and see 
if you want to marry one of them. Come and get the golden cup and 
put basi in it, and make them drink.” The little bird said, “‘I prefer to 
stay in the trees and make the signs when anyone goes to fight.”” When 
Aponitolau could not make him become a boy and come down he felt 
very sorry. 

When the party was over all the people whom they invited went 
home and Kanag said to his father, ‘“‘ Now that your party is over and the 
people have gone, I will go down and get the fruit of the trees to eat.’’! 
Aponibolinayen said to him, ‘‘My dear little son, do not go down and 
eat the fruit of the trees; we have all we need here. Forgive your father 
and me, we will not send you again to the field.” Kanag did not pay 
attention and he started to go down. So Aponibolinayen and Aponi- 
tolau commanded the spirit helpers. ‘Go and follow Kanag wherever 
he goes, so that he has companions; do not leave him. Find a pretty 
girl for him so that he will not go down.” Not long after they overtook 
Kanag in the forest and they all sat down and they said to him, “Wait 
here for us a minute, Kanag, while we find a toy for you.” ‘No, I do 
not wish a toy; I am going down and eat the fruit of the trees.” ‘‘No, 
please wait for us. It is very near; we will be back soon. If you do not 
care for any, you will see. Wherever you go we shall accompany you.” 
Kanag answered to them, “‘Yes,” and they went. As soon as they ar- 
rived at the well they used their power so that all the pretty girls who 
never go outdoors felt very hot, so that they all came to the well to 
bathe. 

Not long after the pretty girls went to the well in the early morning, 
and their parents did not know about it. As soon as the pretty girl 
arrived at the well the helpers saw the girl who appeared like the flame 
of fire about the betel-nut blossoms. As soon as they saw her washing 
her hair, they went back in a hurry where Kanag was waiting. ‘‘Kanag, 
come and hurry and see the pretty girl.” Kanag said, “‘I do not wish to 
see her. I am going down to eat the fruit of the trees,’”’ and they said 
again, “‘Please come; it is very near. If you do not like her we will go 
wherever you wish.”” So Kanag went with them, and when they arrived 
he flew to the top of the betel-nut tree, and he saw the pretty girl, and 
he flew to another betel-nut tree above her. ‘‘What can I do, if I be- 


1 The storyteller here paused to explain that Kadalayapan was somewhere in 
the air, and that Kanag was going down to the earth for fruit. See p. 7. 


142 TRADITIONS OF THE TINGUIAN 


come a man now? I have no clothes and headband.” The helpers 
said, ‘‘Do not worry about that. Your father and mother told us to 
give you whatever you wish, and we have everything here.”” So Kanag 
went down and took the clothes and headband and he became a man. 
He went and sat on the girl’s skirt and she said, ‘‘Do not harm me. If 
you are going to cut me, do it only in one place so there will not be so 
much to heal.” ‘If I was an enemy I would have killed you at once.” 
Kanag went to her and handed the skirt to her. Not long after he gave 
her betel-nut and they chewed. As soon as they chewed they saw that 
it was good for them to marry, for they both had magical power and 
Kanag told his name first and said, ‘‘ My name is Kanag Kabagbagowan, 
who is the son of Aponitolau and Aponibolinayen of Kadalayapan, who 
did not like him, and they sent him to watch their mountain rice, and he 
became a bird which is a labEg.” “My name is Dapilisan, who is the 
daughter of Bangan and Dalondgan of Kabné-angan.”’ After that the 
girl was in a hurry to go home, for she was afraid her father and mother 
would see her, for they did not know that she had gone to the well. She 
did not want Kanag to go with her to the town, but he did not want to 
leave her, and the sun shone in the east. The girl went home and Kanag 
followed her. 

Not long after they approached the town and Bangan was in the 
yard of their house, and Dalondgan was looking out of the door. Not 
long after she saw them. ‘What is the matter with Dapilisan? A boy 
is with her as she returns from the well,” said Dalonagan. Bangan was 
surprised and he did not believe it, for their daughter never went out- 
doors. “If you do not believe it, look at them; they are coming here,” 
she said. So Bangan turned and saw them. As soon as they arrived 
where Bangan sat, ‘‘Good morning, uncle,” said Kanag. ‘Do not be 
surprised because I am with your daughter, for I am to be married to 
her. My father and mother sent me to our rice field and left me there 
alone, and I was sorry that they did not like me, so I became a bird which 
gives the sign to those who go to war. When my father went to fight 
I went with him, and he killed all the alzados in one town and he invited 
all the people in the world to his party to see if any of the young girls 
pleased me, but I do not think they came here. I did not like to go to 
the pretty girls who attended the party, so I started to go down to eat 
the fruit of the trees, but they sent their spirit helpers to follow and take 
careofme. When I was in the wood the helpers met me and said ‘Wait 
for us here while we go to find you a toy,’ and I scarcely waited, but 
finally waited, and they made all the pretty girls go to the well, for they 
felt hot, so your daughter Dapilisan went to take a bath. When the 
helpers saw her they came to tell me and I did not wish to go, but they 


TALES OF THE MyrTuicaL PEertop 143 


compelled me. As soon as I saw her I thought it was good for me to 
marry her, so I became a man and came home with her. If you wish me 
for a son-in-law I will be very happy.” Bangan and Dalondgan said 
to him, “‘I wondered why my daughter went to the well. I did not 
believe that Dapilisan was there, and I am afraid that your father and 
mother will not like our daughter Dapilisan, for they did not send an 
engagement present to us.”” Kanag said to him, “This is why I came 
here, and they sent their spirit helpers with me to find a pretty girl to 
marry, so I will not go down. They will be glad when they know that 
I am here and want to marry your daughter.’’ So Bangan and his wife 
sent someone to call Aponitolau and Aponibolinayen, and to tell them 
that Kanag was in Kabndé-angan. Before the messenger arrived in 
Kadalayapan Aponitolau and Aponibolinayen knew that Kanag was in 
Kabno-angan, for the spirit helpers went to them when Kanag went with 
the girl to the town. Aponibolinayen and Aponitolau were ready to go to 
Kabn6-angan before the messenger arrived in Kadalayapan. They went 
there directly, and they took many things to be used in the wedding. 

As soon as they arrived in Kabn6-angan they were glad to see that 
Kanag was a man again. Bangan and his wife asked if they liked 
Dapilisan as a daughter-in-law, and they replied, “‘It is all right for 
Kanag to marry Dapilisan. We are glad he found her and did not go 
down, and remain always a bird.” So they agreed on the marriage 
price, and Bangan and his wife said, “‘The balaua nine times full of 
different kinds of jars.” As soon as the balaua was filled nine times 
Dalondégan raised her eyebrows and half of the jars vanished, and Aponi- 
bolinayen used her power and the balaua was filled again, so it was full 
truly and Dalondgan said to Aponibolinayen, ‘‘The web of the spider 
will be put around the town and you put golden beads on it, and if it: 
does not break Kanag can marry Dapilisan.” When Aponibolinayen 
had put the golden beads on the web, Dalondégan said again, ‘‘I am going 
to hang on the thread and if I do not break it the sign is good and Kanag 
and his wife will not separate.” When she hung on the thread and it 
did not break they allowed Kanag to marry Dapilisan. After that they 
played on the gansas and they danced. When they had danced all the 
guests took some jars before they went home. As soon as the people 
went home, Aponitolau and Aponibolinayen took Kanag and his wife 
to Kadalayapan. This is all. 

(Told by Magwati of Lagangilang.) 


22 


“T am going to take a bath,” said Ligi, so he went. “TI am going to 
take a bath,’”’ said Gamayaw4n also. As soon as she arrived in the 


144 TRADITIONS OF THE TINGUIAN 


river she went to bathe and Ligi took a bath further down the stream, 
and he put his balangat! on the bank, and it flew and alighted on the 
skirt of Gamayaw4n. Not long after Gamayawdn went in a hurry to 
seize it. ‘‘Here is my toy,” she said, and she put on her skirt, and Ligi 
was sorrowful, and he went home. 

As soon as Ligi arrived by his house he went at once to the balaua 
and laid down in it and his mother saw him from the window. ‘‘What 
are you so downcast for? Why do you lie on your stomach?” said his 
mother. ‘Why are you downcast for, you say, my mother; my balan- 
gat is lost,’ he said. ‘‘Donot grieve; it will appear bye and bye,” said his 
mother. 

When Gamayawan arrived in her town of Magsiliwan: “You alan 
who live with me, look at my toy which I found by the river,” she said, 
and was very happy, and the alan truly looked at it and it was the 
balangat of Ligi, and they alllaughed. ‘‘What are you laughing for?” 
said Gamayawadn to them? ‘‘We laugh because we are happy, because 
it is beautiful,”’ said the alan. Not long after Gamayawdn had a baby. 
Not long after she gave birth. ‘‘What arewegoingtodo? I amabout 
to give birth to a child,” she said. ‘‘The best thing for us to do is for 
us to get a thorn and stick your little finger.”” So they truly stuck her 
finger, and the little baby popped out like popped corn.” ‘‘What are 
we going to name it?’ they said. ‘‘The best name is Galinginayen, for 
it is the name of the ancestor of the people who live in Kadalayapan,” 
said the alan. Gamayawdn gave him a bath and he grew about one 
span, for she used her magic. Not long after the baby was large, for 
she always used her magic when she bathed him.* Not long after the 
baby could fly. 

“What can I do for this baby? I cannot work so well,’’ said Gama- 
yawan. ‘The best thing for you to do, so you can do much work, is 
for you to carry him to Kadalayapan and give him to his father,” said 
the alan. ‘That is good, I think; we will go and take him to Kadalaya- 
pan tomorrow.” When it. became early morning she truly prepared 
cakes to use as food for the boy on the way. When it became day they 
started. As soon as they arrived at the spring of Kadalayapan she 
used her power so that all the people in the town and all who were dip- 
ping water at the well went to sleep; so all the people who were pounding 
rice and working slept truly. Not long after they went up to the town. 
When they were approaching the balaua of Ligi they saw him there 


1A band of leaves worn about the head. 
2 See p. 18, note 2. 
3 See p. 30, note 3. 


TALES OF THE MyrTuHIcaL PERIOD 145 


asleep. As soon as they reached the balaua they put the boy beside 
the man who was sleeping. ‘Stay here and wait, do not fall down,” 
they said to him. ‘Yes, mother,” said the boy. They advised him 
not to tell who was his mother or where he came from, and they went 
home. . As soon as they reached the edge of the town, she used her 
power again and all the people who were asleep woke up. 

Ligi was surprised when he saw the boy beside him when he woke 
up. ‘Why here is a boy by me, with my balangat which I lost when I 
went to take a bath,” said Ligi, and he asked where the boy came from 
and the name of his mother and how he came. ‘‘Who are you talking 
to,”’ said his mother Langa-an. ‘‘ ‘Who are you talking to,’ you say 
mother, here is a boy with my balangat,” said Ligi. Langa-an was in 
a hurry and she went down from the house and she went down two 
rounds of the ladder at one step. As soon as she got down she took the 
boy to their house, where she was cooking and they asked him many 
questions. ‘“‘My mother is an alan,” said Galinginayen. ‘‘What is 
your name then?” “My name is Galinginayen who is the son of an 
alan of Kabinbinlan,’”! said the boy. ‘‘No you are not the son of an 
alan,” they said. When Langa-an finished cooking they tried to feed 
him, but he would not eat. “If you eat my cake I will eat with you,” 
said the boy. So they ate truly of the boy’s provisions and he ate also 
with them. 

When it became afternoon Gamayawan went to get the boy. As 
soon as she arrived at the edge of the town of Kadalayapan she used 
her power again and all the people who were working and dipping water 
slept. She went to the town and Ligi slept again, and she took the boy. 
As soon as she reached the edge of the town she used her power again 
and all the people who slept woke up. As soon as Ligi woke up he saw 
that the boy was not by him. ‘What has happened to the boy? Per- 
haps his mother came to steal him while I was sleeping,” said Ligi. 
Langa-an was surprised and sorry because the boy was gone. 

As soon as the boy and his mother arrived in their house, he asked 
his mother how many blankets she had woven while he was in Kadala- 
yapan. ‘Ala, tomorrow you send me again to Kadalayapan.” ‘Yes,’ 
said Gamayawdn. When it became early morning she made cakes for 
his provisions. When it became day they took the boy to Kada- 
layapan. When they approached the town Gamayaw4n used her power 
again so that all the people, even though they were working, slept again, 
and so they slept truly; then they went to the town and they left the 
boy beside Ligi who was sleeping in the balaua. As soon as they were 


1 A place of great trees, many herbs, and continued dampness. 


146 TRADITIONS OF THE TINGUIAN 


far away from the town Gamayawdn used her magic, and all the people 
who slept awoke. As soon as Ligi woke up he saw the boy by him 
again, and they at once hid him. 

When it became afternoon Gamayaw4n and her companions went to 
Kadalayapan to get the boy and as soon as they arrived she used magic 
again so that all the people slept, then they went up to the town. 
They looked for the boy, but they could not find him, and they were 
troubled. They went back home crying. As soon as Ligi woke up 
he went outdoors. 

Five days later Ligi told his mother he thought they should build 
balaua. ‘‘We are going to make Sayang, mother, for we want to find 
the mother of this boy.” Langa-an said, ‘‘Yes.’’ Not long after they — 
made balaua and when it became afternoon they made Libon and they 
commanded someone to go and get the betel-nuts which were covered 
with gold, so that they might send them to invite all the people in the 
world. As soon as the people whom they sent arrived they oiled the 
betel-nuts, and sent them to all parts of the world to invite all the 
people. 

Not long after the betel-nut which went to the town of Gamayawaén 
arrived, “‘Good afternoon, lady. I cannot tarry, I came to invite you, 
for Ligi and his mother and father of Kadalayapan make Sayang,” 
said the betel-nut. ‘‘I cannot come for there is no one to watch the 
house,” said Gamayawén. ‘‘If you do not wish to come I will grow on 
your knee,”’ said the betel-nut. ‘‘Grow on my big pig, for I cannot go,” 
she said, so it went on to her big pig and the pig squealed very much. 
“You get off and come on my knee,” said Gamayawan to the betel-nut, 
for she was sorry for her pig. So the betel-nut went on her knee, and 
it grew high so that it hurt her. “Ala, you betel-nut, I am going now 
to take a bath, and then I will come.” So the betel-nut got off and she 
went to take a bath. When she arrived at the river she was in no hurry, 
for she did not wish to go, and the people from Pindayan, who were 
Iwaginan and his wife Gimbagonan, and the other people passed by the 
place where she was bathing, when they were going to attend the Sayang 
in Kadalayapan. ‘They saw the pretty lady taking her bath by the 
river. ‘‘Ala, you Gimbagonan, give me some betel-nut so that I can give 
that lady a chew,’ said Iwaginan. ‘‘No, do not lose any time, we are 
in a hurry,” said Gimbagonan. He compelled her to give it to him, 
so he went to give the lady the betel-nut and Gimbagonan was angry. 
As soon as Iwaginan reached the lady and offered her the betel-nut to 
chew she refused it, but he compelled her to chew it with him. As soon 


1 See p. 13. 


TALES OF THE MyTHICAL PERIOD 147 


as he gave the betel-nut to her he urged her to go with them to attend 
the Sayang. The lady did not want to go, but he urged her very long, 
until she went with them. She said, “‘Wait for me here while I go to 
change my clothes, if you want me to accompany you, but it is shameful 
for me to go, for they did not invite me.” She went slowly to their 
house and when Iwaginan and the others waited a long time for her 
Gimbagonan was angry with Iwaginan and said bad words to him. 

Not long after an Agta! woman passed by them at the river. “Ay, 
Agta, did you not see the lady for whom we are waiting?” said Iwaginan. 
“No, I did not see her,” said the Agta. If you did not see her you come 
with us and we will go to attend Sayang,” said Iwaginan to her. “I 
am ashamed to go, for I have no clothes,” said the Agta. ‘No, if I 
wish it, do not be ashamed,” said Iwaginan. Not long after they went. 
As soon as they arrived in Kadalayapan the Agta went to sit down 
behind a rice winnower, and Galinginayen was carried by his father and 
he took him past all the people and he noticed none of them, and when 
they were in front of the Agta he wanted to go to her, but the Agta 
winked at him and he did not go to her though he recognized her as his 
mother. Not long after the Agta became drunk, for they gave her much 
bast to drink. While she was drunk Iwaginan called Ligi. ‘Now, 
cousin Ligi, my companion the Agta is drunk and she has laid down on 
the ground. I want you to take her into the house and give her a mat.” 

Ligi took her into the house and he held her by the little finger for 
he did not want to touch her. As soon as they were in the house he 
put her by the door and he put some old clothes over her, and the boy 
said, when he saw his mother, ‘‘How bad my father is, for he gave my 
mother the old blankets which the dogs lie on.”” As soon as his father 
was among the people the boy changed the blankets on his mother, and 
he sucked milk from her breasts. As soon as he had sucked the milk 
from her breasts he went to play by the window, and the guests went 
below him, for they feared that he would fall. When they were there 
all the time Ligi went to the house. Not long after he arrived in the 
house he saw the breasts of the Agta twinkle like stars, and Ligi took the 
sharp knife and cut the skin off from the Agta. As soon as he had cut 
off all of the black skin, he threw it out of the window. He lifted her up 
and put her on a good mat, and all the people who went to attend balaua 
went to where the skin had fallen, for they thought it was the child 
who had fallen, and they saw it was the skin of the Agta. They were 
surprised. 

Not long after Iwaginan was anxious to go home. “Ala, now, 


1 Negrito. It was Gamayawdn disguised. 


148 TRADITIONS OF THE TINGUIAN 


cousin Ligi, I want to go home, for we have been here so long a time, 
do not detain us. Go and get my Agta companion so that we can go 
home.” ‘I don’t know where your Agta companion is now, for I did 
not see where she went.’”’ Iwaginan was sorry and he went to look for 
her. Not long after he saw her on the mat. ‘‘She is on the mat, my 
cousin Iwaginan, but I do not like to let her go with you, for she is the 
cause of my making Sayang, for I wanted to find out who was the 
mother of the boy. Now she is his mother. The best thing for you to 
do is to marry Aponibolinayen and I am going to marry this woman,” 
said Ligi. 

Not long after Iwaginan went back home. As soon as they arrived 
in Pindayan he divorced Gimbagonan, and he went to marry Aponi- — 
bolinayen. So truly he married Gamayawdn. As soon as the pakdlon 
was over, he paid the marriage price. Next evening Iwaginan and 
Aponibolinayen lived together. Next morning they went to wash their 
hair. ‘‘Wait for me here for I am going to dive in the river,” said 
Iwaginan. So he dived, and he went to the place where the alan lived 
under the water and the alan said, ‘‘Eb we have something to eat for 
breakfast, it is a man.” ‘‘No, do not eat me, I came to change my 
clothes,” said Iwaginan. ‘‘Is Aponibolinayen here?’ they said. ‘‘ No,” 
he said, and the alan covered each hair of his head with golden beads, 
and they gave clothes to him. After that when he went back home, 
they went to guide him. As soon as they arrived by the river they 
saw Aponibolinayen. ‘“‘How cunning you are, Iwaginan! You told 
us she was not here, and she is here,” said the alan. ‘“‘If we had known 
that Aponibolinayen was by the river we would have eaten you, for we 
wanted to take her,” they said. ‘‘No,” said Iwaginan, and they went 
home. A day later he took Aponibolinayen to Pindayan and Gim- 
bagonan prepared the baladon poison, because she wanted to kill 
Iwaginan. As soon as he and Aponibolinayen arrived in Pindayan, 
Gimbagonan went to their house, and she took betel-nuts. As soon as 
she reached the house she gave the nut to Aponibolinayen, and it had 
baladon poison on it. She gave also to Iwaginan, but it had no poison 
on it. As soon as they chewed the betel-nut Aponibolinayen died. 
Not long after Iwaginan sharpened his headaxe and spear, for he in- 
tended to cut off Gimbagonan’s head. They went to get a medium? 
to make the ceremony for Aponibolinayen, and when the medium was 
making the ceremony she said, ‘‘Aponibolinayen cannot be cured unless 
Gimbagonan comes to cure her, for she used the poison which is baladon.”’ 
Not long after they went to get Gimbagonan and Iwaginan was anxious 


1 See p. 23. 


TALES OF THE MytTHIcAL PERIOD 149 


to get her head, but she asked his pardon and she went to cure Aponi- 
bolinayen. As soon as she made Aponibolinayen drink of her medicine, 
she was at once alive again. Not long after Gimbagonan went back to 
her house, and when she went back Iwaginan said to her, ‘‘Do not do 
that.” ‘You are not good, Iwaginan. I do not know why you di- 
vorced me,”’ she said. 


23 

“Tikgi, tikgi, Ligi, if you want us to cut rice for you, we will come 
to work with you,” said the ikgi birds, ‘‘ Because we like to cut your 
tice amasi, which is mixed with alomdski in the place of DomayAsi.’’ 
Ligi said to them, ‘“‘What are you going to do? I do not think you can 
cut rice, for you are birds and only know how to fly, you tkgi.”” But 
they still asked until he let them cut his rice. ‘‘ Ala, Ligi, even if we are 
tikgi we know how to cut rice.” “If you want to come and cut, you 
must come again, because the rice is not yet ripe. When you think it 
is ripe, you come,” he said. “If that is what you say Ligi that we shall 
come when the rice is ripe, we will go home and come again,”’ said the 
ttkgi. Not long after they went home. 

As soon as the birds went Ligi fell sick; he wanted always to see them, 
and he had a headache, so he went home to Kadalayapan. The tikgi 
used magic so that Ligi’s rice was ripe in a few days. 

Five days later, Ligi went back to his rice field and the #kgi went 
also, and they arrived at the same time. ‘‘Tikgi, tikgi, Ligi, Ala, now 
we have come to cut your rice amast which is mixed with alomdski in 
the place of DomaydAsi,”’ said the t#kgi. ‘‘Come, tikgi, if you know how 
to cut rice,” said Ligi. Not long after the tikgi went. ‘‘We use magic 
so that you cut the rice. You rice cutters, you cut alone the rice. 
And you tying bands, you tie alone the rice which the rice cutters cut,” 
said the tikgi. So the rice cutters and bands worked alone and Ligi 
went home when he had shown them where to cut rice. He advised 
the tikgi to cut rice until afternoon, and they said, ‘‘ Yes, Ligi, when it is 
afternoon you truly come back.” ‘‘Yes,” said Ligi. 

When it became afternoon Ligi went. As soon as he arrived at the 
field the rice which they had cut was gathered — five hundred bundles. 
“‘Now, Ligi, come and see the rice which we have cut, for we want to 
go back home,” said the t#ikgi. Ligi was surprised. ‘‘What did you 
do, you tikgi? You have nearly finished cutting my rice aloméski in 
the place of DomayAsi,” he said. ‘“What did you do’, you say, and we 
cut it with our rice cutters.” ‘Now you tikgi, I am ashamed to separate 
the payment for each of you. You take all you want,” said Ligi, so the 
tikgi took truly one head of rice for each one. ‘‘Now, Ligi, we have 


150 TRADITIONS OF THE TINGUIAN 


taken all we can carry,” said the #kgi. “All right if that is all you want, 
help yourself,” said Ligi, ‘‘and you come again.” After that the 
tikgi flew and took with them one head of rice each. 

After the tkgi left Ligi had the headache again, so he did not put 
the rice in the carabao sled, but went home in a hurry. As soon as he 
arrived in his house Ligi used his power so that it again became morn- 
ing. Assoonasit became day the izkgi went and Ligi went also and they 
arrived at the same time. ‘‘Tikgi, tikgi, Ligi, can we cut your rice 
which is amasi mixed with alomédski in the place of Domaydsi?” ‘‘Are 
you here now, tkgi?” said Ligi. ‘‘Go and cut the rice and see if you 
can cut it very soon, and after that I will make Sayang, and you must 
come tikgi,”’ said Ligi. ‘Yes, we are going to cut and you do not need 
to stay here. You can go home if you wish,” said the t#kgi. So Ligi 
went home. 

As soon as he arrived in his house he went to make a rice granary. 
When it became afternoon they had finished cutting the rice and Ligi 
went to the fields to see them. As soon as he arrived there, ‘‘We have 
finished all the rice, Ligi,” they said. ‘‘Come and give us the payment 
and then you can go home and see the rice granary where you put the 
rice, and all the rice bundles will arrive there directly, for you cannot 
carry them home.” “TI cannot take them home, for I always have a 
headache when you go. Since you came I began to have headaches,”’ 
said Ligi. ‘‘Why do you blame us, Ligi?” ‘“‘Because since you came 
I have had headaches.” After that Ligi went home to see the rice 
granary. 

As soon as Ligi left them they used magic so that all the rice went 
to the granary of Ligiin histown. As soon as Ligi arrived at the drying 
enclosure he saw the rice which the t#kgi had sent and he was surprised. 
“T wonder how those tikgi sent all the rice? I think they are not real 
tikgi,”’ said Ligi. As soon as the izkgz sent all the rice to the town they 
went home, and Ligi went to his house. 

Not long after he built balawa and made Sayang, and he invited all 
the ttkgi. As soon as the people whom Ligi invited arrived the tkgi 
came also and they flew over the people and they made them drink 
basi. Not long after they became drunk. ‘‘Now Ligi we must go 
home, because it is not good for us to stay for we cannot sit among the 
people whom you have invited, for we are tikgi and always fly.” Not 
long after they went home and Ligi followed them. He left the people 
in the party and he watched where they went, and they went to the 
bana-dsi tree and Ligi went to them and he saw them take off their 
feathers and put them in the rice granary and Ligi said to them, “‘Is 
that what you become, a girl; sometimes you are tikgi who come to cut 


TALES OF THE MytTuicat Preriop 151 


rice for me. Now that you are not t#kgi I would like to marry you.” 
“Tt is true that I am the tikgi who came to cut rice, because you would 
not have found me if I had not done it.” He married the woman who 
had power so that she became several birds,! and he took her home. 

When they arrivedin Kadalayapan the people whom Ligi had invited 
were still there and were dancing. The father and mother of Ligi were 
surprised and so they chewed bete-nut so as to find out who the lady 
was. The quid of Ebang and Pagatipdnan and the quid of Aponi- 
bolinayen (the #ikgi) went together. The quid of Langa-an and Pag- 
bokdsan went to the quid of Ligi and thus they knew who Aponibolin- 
ayen was. Ebang and Pagatipdnan were surprised that she was their 
daughter, and they called her Aponibolinayen, and they called Ligi 
Aponitolau. As soon as they found out who she was, Ligi gave the 
payment to the relatives of Aponibolinayen. As soon as he made the 
payment, they played the gamsas and danced for three months. As 
soon as the balaua was over all the people went home and Aponibo- 
linayen’s father asked her where she had been. She said she had been 
in the banu-dsi tree where Kaboniyan® had put her, and they were 
surprised for they did not know when Kaboniyan had taken her from 
them. After that they used magic and the house where Aponibolinayen 
had lived went to Kadalayapan. This is all. 

(Told by Madomar of Riang barrio of Patok.) 


a4 

There was a man named Wadagan, and his wife was Dolim4man. 
They were sitting together in the middle of the day, and Dolimaéman 
commanded Wadagan to stick with a thorn the place between her fourth 
and little finger. So Wadagan stuck her finger with the thorn and as 
soon as he did so a little baby popped out. ‘“‘What name shall we give 
to this boy?” said Wadagan. ‘You ask what name we shall give him, 
we are going to call him Kanag Kabagbagowan,” she replied. ‘Give 
him a bath every day.”’ ‘I use my power so that every time I give him 
a bath he will grow.” * She always said this when she bathed him and 
every time the baby grew. Not long after she said, ‘‘I use my power so 
that when I bathe him again he will be so big he will ask for his clout, 
belt, and top.” As soon as she said this and bathed him the boy became 
big and asked for his clout, belt and top. Not long after he dressed 
up and took his top and went to play with the other boys. 

Not long after Dolimd4man said to Wadagan, ‘‘Take care of the boy 


1 See p. 17. 
2 A powerful spirit. 
3 See p. 30, note 3. 


152 TRADITIONS OF THE TINGUIAN 


while I go to the well,” and Wadagan said, ‘‘Yes.”” As soon as Doli- 
madman arrived at the well Wadagan made a little raft and Kanag went 
to the place where he was working and asked, ‘‘ What is that for father?” 
““<«What is that for,’ you say. I am going to make it for your toy.” 
Not long after he said, ‘‘My son go and change your clothes and as 
soon as you change your clothes I will see you.”” When Kanag went to 
change his clothes his father was watching for him. He said, ‘‘My 
dear son, now we will follow your mother to the well.” So they went, 
but they did not go to the place where Dolim4man was. They went to 
the east of Dolim4man, and Wadagan said, ‘‘Ala, Kanag, go on the 
raft which I have just made, and I will drag it up stream with a rope.” 
Kanag did not want to, but his father lifted him and put him on the new 
raft. As soon as he put him on the raft he pushed it out into the cur- 
rent and then he went back home. 

When he reached the yard Wadagan went into the balaua and laid 
down, and when Dolimd4man returned she inquired for Kanag and she 
said, ‘Whereis Kanag? WhycanI not see him here?” Wadagan said, 
“T do not know. I think he is playing with the other boys in the east.” 
Not long after Dolimaéman went to ask Agtanang and Gamayawan, and 
she said to them, ‘‘ Did you see our son Kanag?”’ ‘‘No, we did not see 
him,’ they replied. Not long after, while she was inquiring, they told 
her the truth, and they said, ‘‘He went to the well with his father and 
they carried a little raft which had just been made.’ Not long after 
Dolimaman went to the west of the well and she saw the marks of the 
raft in the sand by the river and shesat there for along time and Agtanang 
and Gamayawan shaded her while she sat there by the river. 

Not long after the old woman Alokotdn went to the well for she felt 
hot. Asshe was takingabath she saw the little raft which was just made 
and said, ‘‘ You new little raft, if the son of Wadagan and Dolim4man is 
inside of you, come here.”’ So the little raft went to her where she was 
making a pool in which the dead or sick were put to restore them. 
As soon as she finished the pool she took him to her house and Kanag 
asked for something to eat. The old woman Alokotan said, ‘Go and 
eat, it is already prepared.’”’ So Kanag went and ate and he said, 
“Mother, give me that nose flute so I can play.”” So she gave it to him 
and he played. ‘‘Agdaliyan, you are feeling so happy while your mother 
is feeling unhappy, and is going to die by the river side,” said the flute 
as he played. So he stopped playing and he said, ‘‘What is the matter 
with this flute? It sounds bad. I am going to break you into pieces.” 
Not long after he asked the old woman Alokotén for the bunkaka' 


1 A sort of tuning fork made of bamboo. 


TALES OF THE MytTuicaL PERIOD 153 


and she gave it to him. When he received it he played, and the bun- 
kaka said the same as the flute. ‘‘What is the matter with this bunkaka 
that it talks bad? I am going to break you.” He put it down again 
and said to Alokotan, ‘‘ Mother, I am going to play with the other boys.” 
“No, do not go,”’ said the old woman, but he went nevertheless to play 
with the boys. 

Not long after he reached the balaua, and he met a little boy playing 
with /ipi nuts, and they played together. ‘Will you come with me to 
the place where my mother is while I ask for my tobacco?” said Dago- 
la4yan. “If that is what you say we will go,” said Kanag. So they went 
to the place where Dolim4man was and the milk from her breasts went 
to Kanag’s mouth. ‘‘Here is my son now,” said Dolim4éman who was 
lying down and she sat up. ‘‘What is the matter of this woman, she 
called me her son and she is not my mother,” said Kanag. ‘‘ Where is 
your mother then?” said Dolim4éman. ‘‘ My mother is in Nagbotobot4n 
and her name is Alokotan,” said the boy. ‘‘Ala, let us go. Where is 
Nagbotobotaén? Guide me,” said Dolim4man. As soon as they 
arrived, she said, “‘Good morning, my Aunt.’”’ ‘Good morning also,” 
said Alokotan. ‘‘My son is with you,” said Dolim4man. “Yes, your 
son is with me, because I met him by the river near the well.” ‘How 
much must I pay you, my Aunt, because you found him and he has 
staid with you,” said Dolima4man to the old woman. “I do not wish 
anything, for my reason for taking him was so that I might have some- 
one to inherit my possessions, because I have no child.” ‘‘That is not 
my mother,” said Kanag to Alokotdn, and she replied, ‘‘Yes, that is 
your mother, but your father put you on the river when you were a 
little boy, and I found you there and I took you, so I might have some- 
one to inherit my things.” Not long after, “Ala, my Aunt, now we are 
not going home we will stay here, because my husband Wadagan does 
not like us.”’ So they used magic so that their house in Kadalayapan 
went to Nagbotobotan, and the people were surprised at the noise made 
by the house when it went to Nagbotobotén. They saw that it was a 
big house all made of gold, and they placed it near to the house of 
Alokotan. Not long after Wadagan made balaua, because he could not 
find his family in their golden house. 

Wadagan got out of the balaua and said, ‘‘I am going to take a walk 
and see if I can meet Dolim4man and our house which is made of gold.” 
Not long after he went to walk, and he did not meet any of them. “I 
am going to go to Nagbotobotan and see if the new raft went there.” 
So Wadagan went and not long after, while he was walking, he reached 
the edge of the town of Nagbotobotan, and he saw the golden house, and 
he went to it directly, and he said, ‘Perhaps that was our house, for 


154 TRADITIONS OF THE TINGUIAN 


there was no other to compare with it.”” When he arrived in the yard 
he said, ‘‘Good morning.” ‘‘Good morning also,” said the old woman 
Alokotén. “How are you, my Aunt?” She said, ‘““We are well.” And 
he asked her if she had seen the little raft pass by and she said, ‘‘ Yes, 
it passed by here and I took it.”” So they made him go upstairs and 
when he got up there he saw Dolim4man and Kanag, and Kanag did 
not know his father. ‘‘You call me father, for you are my son,” said 
Wadagan to him. “No, you are not my father,” said Kanag. ‘‘If 
you do not wish to call me so, then I will go home, and we will leave you 
here. Let us go Dolim4man. If Kanag does not like me it is all right,” 
said Wadagan. ‘‘I don’t like you, for you sent me away,” said Kanag. 
“Go back home, we are going to stay here,” said Dolimaéman. So 
Wadagan went back home and he went everywhere and Dolimdaman, 
Kanag and Dagolayan staid in Nagbotobotan. 
(Told by Madomar of Riang.) 


25 

There was a man Awig and Aponibolinayen, and there was a girl 
named Linongan. “Ala, you make Linongan start for she goes to watch 
the mountain rice. You cook for her so that she goes to watch and I go 
to guide her,’’ said Awig. ‘‘Why do you dislike our daughter Linongan? 
Do not make her go to watch for she is agirl. If she were a boy it would 
be all right. You know that a girlisin danger. That is why you must 
not put her to watch the field.”” ‘‘No you give her cooked rice and 
cooked meat and make her start, for I am ready to go now,” said Awig. 

Not long after they went to the place where the mountain rice grew, 
and he went to station her in the high watch house. He commanded 
her to climb, and when she was in the middle of the ladder she was 
afraid, for she nearly fell down, it was so high. Not long after she 
reached the watch house. When she looked down it seemed as if her 
eyes fell down it was so high. ‘‘Ala, you my daughter Linongan live 
here and watch our rice, I will come to see you. Do not show yourself 
if anyone comes,’ said Awig to her and he went home to Natpangan. 
“Ala, you are so happy now, Awig, for you cannot see our daughter 
Linongan,”’ said his wife Aponibolinayen, and Awig laid down in the 
balaua and Aponibolinayen laid down in the room. 

As soon as Awig left Linongan in the field, the tattooed alzados went 
to the watch house, and Linongan laid down for she was afraid of them. 
When the tattooed alzados looked up toward the watch house it seemed 
as if the moon shone, ‘‘Ala, we will go up and see what that is.” They 
went up, and when they arrived in the place where the girl was they . 
were surprised at her beauty. ‘‘We will not kill her,” said the young 


TALES OF THE Mytuicat PERriop 155 


men to the bravest of them. ‘‘Yes,” said the bravest, “get away so I 
can see her, if she is very beautiful.” When the young men got away 
he cut her in two at her waist. They took her body and her head and 
went home. ‘Why did you kill her,” said the young men. ‘So that 
you do not get a bad omen, young men,” said the bravest of them. 

Not long after they had killed Linongan, “‘Why does my breast 
flutter so, Awig?” said Aponibolinayen. “I feel sad also,’’ said Awig. 
“Ala, Aponibolinayen you cook food for me to take when I go and see 
our daughter,” said Awig. Aponibolinayen truly went to cook for him. 
When Aponibolinayen finished cooking, ‘Ala, give me my dark colored 
clout and my belt which has pretty colors, so that I go at once to the 
place where the tattooed alzados are. Perhaps they found our daughter. 
Look often at the lawed which I shall plant by the stove. If it wilts 
so that its leaves are drooped, you can say Awig is dead.”’! 

When Aponibolinayen thought he had arrived at the field she looked 
at the Jawed and it was green and flourishing. Not long after Awig saw 
the blood below the watch house. ‘‘Perhaps this is the blood of my 
daughter. I am going to see if they have killed her.” He climbed up, 
and when he got up, the body and head were not there, so he went down. 
As soon as he got down he sat and he bent his head, ‘‘What can I do? 
Where am I going to go to find my daughter?” he said. Not long after 
he took a walk. When he reached the jungle he looked at the big high 
tree. [‘‘We can see all over the world from the high trees.’”’ This 
was a side remark by the story-teller.| The best thing is for me to climb 
so that I watch and see where the alzados live, where my daughter is,” 
he said, and so he climbed. As soon as he climbed up he saw all over 
the world. He looked to the west, there were no people there who 
celebrated. ‘‘There is no one there,” he said. He looked toward the 
north. There were none there who celebrated. ‘‘There is no one 
there,” he said. He turned his face to the east, there was no one there. 
When he looked in the south he saw the alzados who were making a 
celebration; and they danced with the head of his daughter. ‘Perhaps 
that is my daughter,” he said. “How terrible if it is my daughter,” 
and his tears dropped. Not long after he went down. As soon as he 
got down, “‘If I follow the path I will spend much time. The best way 
is for me to go through the woods, to make the way short. I will go 
where they are,” he said, and he went. 

When he had almost reached the place where the alzados were 
dancing he said, “‘What can I do to get the head of my daughter?” and 
he bent his head. Not long after he remembered to go and get the juice 


1 See p. 96, note 3. 


156 TRADITIONS OF THE TINGUIAN 


of the poison tree. As soon as he secured it he split some bamboo for 
his torch, as he went to the celebration of the alzados. As soon as he 
arrived there he said, “‘Good evening.” ‘‘Good evening,” they an- 
swered. He laid down the torch by the fire of the alzados, who thought 
him a companion. ‘‘Where did you come from? It has taken you so 
long to arrive we thought that you were dead. We did not meet you, 
but we found one lady who never goes out of the house, who is very . 
beautiful, that is why we celebrate.” ‘“‘I took long because I was in the 
middle of the wood, for I wanted to get a head. I was ashamed to go 
back home without a head, but I did not meet anyone, so I did not secure 
one, for I had a bad sign. That is why I did not reach the town where 
I wanted to go and fight,” he said. ‘‘Ala, make him sit down,” said the — 
bravest. ‘‘Yes,’’ said alzados and they made him sit, and they danced 
again. ‘‘Ala, you give him a coconut shell filled with basi, then he 
must dance, when he finishes to drink,” said the bravest again. Awig 
stood up. ‘Ala, I ask that if it is possible I take the coconut shell, 
for I am the one who must give the people to drink, and when I have 
made all drink, then I will dance. I will make kanyau! so that next 
time I may be successful,” he said. ‘‘Ala, you give the golden cup to 
him, and let him serve us drink. As soon as he will make us drink we 
will make him dance.” “Yes,” they said. Not long after he took the 
cup and he used his power so that though he drank the basi the poison 
which he put in the big jar would not kill him, and he drank first. As 
soon as he drank he made the bravest drink. Not long after he made all 
of them drink, and the alzados all died, for he used magic so that when 
they had all drunk then they all died. He put a basket on his back, and 
he went to put the head of his daughter in the basket. He took the head 
into the middle of the circle, and he took all the valuable things which 
the alzados had put on her. As soon as he got all the things he went 
home. 

When he was in the middle of the field he turned back his face and 
saw four young alzados who followed him through the cogon grass, and 
he used magic so that the flame of the fire was so hot that the alzados 
who followed could not reach him.? When the flame of the fire was over 
he turned his face again when he reached the middle of the next field. 
He used his magic again so that the flame was so high there that the 
alzados, who always followed, could not reach him. As soon as the flame 
was gone they followed again, and Awig shouted. The alzados were 
frightened and were afraid to follow him for they were then near to 


1 The word is probably used in the Igorot sense as “celebration.” In the Tin- 
ginan dialects kanyau means “taboo.” 


2 See p. 17, note I. 


TALES OF THE MyruicaL PERriop 157 


Kaodanan. ‘Ala, we will go back or the people of Kaodanan will 
inherit our heads,’”’ and they went back home. Those were all who were 
left for Awig did not give them poison. 

Not long after Awig arrived in Natpangan. He went back to get the 
rest of his daughter’s body from the place where the mountain rice 
grew. When he arrived in their house he joined the body and the head. 
They looked at her and she was sweating. “Ala, Awig you go and com- 
mand someone to get the old woman Alokotan. When she speaks to the 
cut on our daughter’s body the body and head will join better,” said 
Aponibolinayen to Awig. Not long after, “Ala, you spirit helpers go 
to get old woman Alokotan of Nagbotobotan, so she will speak to the 
cut on Linongan,” said Awig. “Yes,” said the spirits and they went. 
Not long after they arrived at Nagbotobotdn, ‘‘Good morning,” they 
said, ‘‘What are you coming for you spirits,’ said old woman Alokotan. 
‘*What are you coming for you say?’ Awig sent us to call you and take 
you to Natpangan, for you to speak to the cut on their daughter, for the 
alzados killed her when they sent her to watch the mountain rice.” 
“That is why those people are bad, for when they have only one daugh- 
ter they do not know how to take care of her.” ‘Ala, what can you do, 
that is their custom. Please come,” said the spirits. ‘‘Ala, you go 
first, and I follow. I ought not come for I want them to feel sorrowful 
for their only daughter, which they sent to the field, but I will come for 
I want Linongan to live. You go and I will follow,” she said. ‘‘Yes,”’ 
they said. 

When the spirits arrived in Kaodanan the old woman Alokotan 
arrived also. As soon as she arrived she went at once where Linongan 
was lying. ‘‘Ala, you Aponibolinayen and Awig this is your pay, for 
although you have only one daughter you sent her to the mountain 
field,” said the old woman Alokoténtothem. Awig and Aponibolinayen 
did not answer for they were ashamed. When the old woman had 
finished to talk to them she put saliva around the cut on Linongan and 
caused it to join. When she finished joining it, ‘“‘I use my power so 
that when I snap my perfume! which is called dagimonau (‘‘to wake 
up’’) she will wake up at once.’”” When she snapped her perfume 
Linongan woke up atonce. ‘‘I use my power so that when I use my 
perfume alikadakad (sound of walking or moving) she will at once make 
a movement.” When she snapped her perfume Linongan moved at 
once. ‘‘I use my power so when I snap my perfume banaweEs she will 
blow out her breath! When she snapped her perfume, she at once 
breathed a long breath. ‘“‘Wrs how terrible my sleep was,” said 


1 See p. 18, note I. 


158 TRADITIONS OF THE TINGUIAN 


Linongan. ‘‘‘How terrible my sleep’ you say. The tattooed alzados 
nearly inherited you. I went to follow you because they took you to 
their town and they danced with your head,’’ said Awig. 

Not long after Awig went to take four small branches of the tree and 
he used magic, “‘I use my power so that. when the four sticks will stand 
they will become a balaua.”’ He used his power and truly the four sticks 
became a balaua, and Aponibolinayen commanded someone to pound 
rice. Ten days later they made Libon, on the tenth night. When it 
became morning Awig commanded someone to go and get the betel-nut 
which is covered with gold. As soon as they arrived they oiled the 
betel-nuts. ‘Ala, all you betel-nuts, you go to invite the people from 
the other towns who are relatives so that they will come to make | 
balaua with us. You go to all the towns where our relatives live and 
invite them, and if they do not wish to come you grow on their knees.”’ 
So the betel-nuts went. 

Not long after the people whom they invited came to the place 
where they made balaua and they all danced. The companion of 
Ilwisan of Dag4pan in dancing was Alama-an. When Ilwisan stamped 
his feet the earth rumbled. When he looked up at Alama-an he said, 
‘How terrible is the love of the ladies toward me; she thinks that I love 
her,”’ but he wished to dance with Linongan. When they finished 
dancing, Asigtanan and Dondonydn of Bagtalan danced next. When 
Dondony4an shook his foot the world smiled and it rained softly. When 
they finished dancing, Iwaginan and Linongan, who never goes out- 
doors, danced. When Iwaginan stamped his feet, all the coconuts 
in the trees feli, and when Linongan moved her toes in dancing all the 
tattooed fish came to breathe at her feet for the water covered the town 
when they danced. When they were still dancing the water flowed, 
only a little while, and it was only knee deep, “Ala, you Iwaginan and 
Linongan, stop dancing because we are deluged,” said Awig and the old 
woman Alokotén. They stopped dancing and the water went down 
again from the town. ‘How terrible are the people who are like 
Kaboniyan for they are so different from us,” said the other people who 
went to attend balaua with them. 

Not long after, when all the people had finished dancing and the 
balaua was over, the people went home and Iwaginan was engaged to 
Linongan. Aponibolinayen said, “‘We do not wish that our daughter 
be married yet,” but Awig agreed. ‘‘ Why do you agree, Awig, do you 
not like our only daughter?’’ said Aponibolinayen. ‘‘I like her, but it 
is better for her to be married.. He seems to have power. Don’t you 
know that a girl has many dangers? Itis better for her to be married, 
because she is the only daughter we have,” said Awig. Not long after 


TALES OF THE MytTHIcAL PERIOD 159 


they made pakdlon. “Ala, now, sister-in-law, how much will we pay?” 
said Dinowdgan to Aponibolinayen. ‘‘The balaua three times full of 
jewels,” said Aponibolinayen. ‘Ala, yes, sister-in-law,” she replied. 
So she used her magic and the balaua was three times full of jewels, and 
Aponibolinayen raised her eyebrows and half of the things in the balaua 
disappeared, and Dinow4gan used her power again and filled the balaua. 
‘Ala, stop that is enough to pay for our daughter,” said Aponibolinayen. 
“T pay now.” “Yes,” they said. “Now that we have made the pay- 
ment we will go home,” said Dinowdgan. If you do not let us take 
Linongan to Pindayan, Iwaginan will live here and I will come to visit 
them,” said Dinowdgan to Awig and Aponibolinayen. As soon as 
Dinow4gan and her companions went home. “Ala, my wife we go to 
Pindayan to see our mother Dinowagan,” said Iwaginan. ‘Yes, if 
that is what you say we will go,” said Linongan. Not long after they 
asked Awig and Aponibolinayen, “‘You go, but do not stay long,” they 
said. “Yes,” they answered. 

When they arrived in Pindayan, Iwaginan and Linongan went to 
bathe in the river, and Iwaginan saw the place where the alzados had 
cut Linongan in her side, and he went to make a magical well in which 
a person can bathe and lose all scars and wounds; and it looked as if she 
had no cut and she was prettier, and they went home. When they ar- 
rived in the house Dinow4gan was surprised, for she was more beautiful 
than before. ‘I made the magic pool and cured the cut in her side which 
I saw,” he said. Not long after when they had been two days in 
Pindayan, they went to Natpangan. 


26 


Dumanadgan sent his mother Langa-an to Kaodanan. When she 
arrived there she said, ‘Good morning Ebang,’”’ and Ebang replied, 
“Good morning, cousin Langa-an. Why are you coming here?” “TI 
came to visit you.” So they made her go upstairs and they talked. 
Not long after they all became drunk and the old woman asked if 
Aponibalagen had a sister, and they told her that he had one. Soon 
they agreed on the day for the pakdlon. 

When the day agreed on came, Aponibalagen put Aponibolinayen 
inside of his belt! so they went to Kadalayapan. As soon as they 
arrived at the gate of the town of Kadalayapan, Sinogyaman carried 
cake and rice to the gate of the town, to take away a bad sign if one 
had been seen while on the way. They did not like her so she went 
back to the town and they sent Kindi-ingan, and they did not like her 


1 See p. 63. 


160 TRADITIONS OF THE TINGUIAN 


either. As soon as Kindi-ingan returned they sent Aponigawani. 
When she arrived at the gate of the town they were very glad and 
Dumandgan thought that Aponibalagen had used his power so that 
the sweets, made of rice, were not in the basket until Aponigawani went 
to meet them at the gate of the town. 

Not long after they went up to the gate of the town nit they agreed 
on the marriage price when Dumandgan should marry Aponibolinayen. 
They said the price was the balaua filled nine times. Not long after 
when they had paid they all danced. Then the people went back home 
and Aponibalagen and his people went back home also. 

Not long after Aponibolinayen was very anxious to eat biw fruit of 
Tagapolo. So Dumandgan went to get it for her. He arrived where | 
the biw was and he got some, and in a short time he returned to Kada- 
layapan and he gave the fruit to his wife to eat. As soon as she ate it 
she became well again. After seven months she gave birth and they 
called the boy Asbinan. As soon as the boy became large he went to 
play with the girls. 

As soon as Asigdwan of Nagwatowdtan noticed the braveness of 
Asbinan she made balaua, and she commanded the people to pound 
rice. Not long after she commanded the betel-nuts to go and invite 
their relatives. The betel-nuts went to all the towns in the world and 
invited all the people. The next day they oiled the gansas and the 
people played them and all the people who heard them danced for they 
liked the sound of them very much. So Asbinan went to attend the 
balaua. All the people arrived at the place by the spring and a big 
storm came and wet all of them. Not long after the people who lived 
in the same town as Asigowan, which was the town of Nagwatow4tan, 
went to meet them at the spring, to give them dry clothes. They 
changed their clothes and went up to the town. As soon as they all 
danced Asbinan saw AsigOwan and he wanted to marry her. So he 
gave her betel-nut to chew and they told their names, and when they 
had told their names their quids showed that it was good for them to 
marry. The father and mother of Asigowan were Gagrlagatan and 
Dinow4gan, but she lived with the alan. Her father and mother did 
not know her until she made balaua and Asbinan did not know her until 
the balaua, then he married her at once. 

As soon as he married her all his concubines used their magic power 
so that while he was living with AsigOwan she would cut her finger. 
Not long after she truly cut her finger and died. They put her in the 
tabalang! which had a rooster on top of it. Then all the concubines of 


1 See p. 24, note 1. 


TALES OF THE Myrtnuicat PERIOD 161 


Asbinan were glad. Not long after they sent the tabalang along the 
stream and the rooster on top of it crowed, and the old woman Alokotan 
went to see it. She stopped the tabalang and took out the body of the 
dead person. Not long after she made her alive again. As soon as 
she made her alive again she put her in a well and she became a beautiful 
girl. Not long after she became a bird and she flew back to the place 
where Asbinan lived. The bird flew above him, and he tried to catch 
it. When he could not catch her, she went to the top of a tree, and 
Asbinan went into his house and he was sorrowful, because his wife 
was dead. Soon he fell asleep and the bird went near to him and 
Asbinan awoke and caught it. The bird became a girl again, the same 
as before, and Asbinan saw that it was his wife, so he was very happy 
and they made a big party. They invited all their relatives. Not 
long after all the people arrived and they all danced. The old woman 
Alokotén was there and Asig6wan told Asbinan that she was the woman 
who gave her life again, so they treated her very good and the old 
woman Alokotén gave them all her property, and all the people who 
went to attend the party were very glad. 
(Told by Masnal of Abang.) 


re 

**When I was a young fellow I went to all parts of the world, to every 
town where the tattooed Igorot live, who were all enemies. 

“Mother Dinow4gan put the rice in the pot which looks like the 
rooster’s egg,” so that I eat rice, for I go to fight the tattooed Igorots,” 
said Ibagd wa Agimlang who was four months old. ‘Do not go my 
son Agimlang your feet are too young and your hands look like needles 
they are so small. You just came from my womb.” ‘‘Oh, mother, 
Dinowdgan, do not detain me for it will make me heavy for fighting,” 
said Agimlang. As soon as he finished eating, ‘‘ Mother Dinow4gan 
and father Dagilagatan let me start, and give me the little headaxe 
and spear and also a shield, for I am going to walk on the mountain 
Dadlawan.”’ Not long after he started. As soon as he arrived on top 
of the mountain Dadl4wan he sat on a stone which looked like a bamboo 
bench under the Alangigan tree, and there were alan* there who were 
young girls. “Oh, why are you here Ibagd wa Agimlang who just 
came from your mother’s womb?” said the alan. ‘‘ ‘What, are you 
here?’ you say young alan, whose toes on your feet are spread out. I 


1 This story does not belong to the cycle proper. 
2 See p. 34, note 2. 
3 See p. 14. 


162 TRADITIONS OF THE TINGUIAN 


am going to fight with the tattooed Igorot,” said Ibags wa Agimlang to 
them, and they talked for nine months, in the place where the stone 
bench was. ‘The alan girls wanted to see him all the time. After that, 
“You young alan girls, I am going to leave you.” ‘Do not go,” said 
the alan, because you are a little baby, you just came from the place 
where your mother gave birth to you.” ‘‘Do not detain me, young 
girls, for it is bad for me if you detain me, for I will be too heavy for 
fighting,” said Ibagd wa Agimlang. ‘If I return from war, I will invite 
you to attend my big party,” he said to them, and so he went. 

Not long after he arrived at the town where the tattooed Igorot 
lived, and they were so many they looked like locusts. He used his 
power, ‘‘You, my headaxe and my spear, go and fight with the tattooed — 
Igorot, and kill all of them.’”’ As soon as the tattooed Igorot heard 
what he said, they said, ‘‘Why, do you brave baby come to fight with us 
for, you are very young? Now you cannot return to your town, for we 
inherit you,” said the bravest of the alzados.' “If you had said that 
you intended to kill me I would have killed all of you, even though I am 
a baby just from my mother’s womb,” said Agimlang. So the bravest 
of the alzados told his people that they should prepare to fight with the 
baby, and they began to throw their spears at him, but they could not 
hit him. As soon as all the spears and headaxes were gone, the baby 
fought with them, and his spear and headaxes killed all the people who 
lived in that town. As soon as he killed all of them he used magic so 
that the heads of the tattooed alzados went to Pindayan. Not long 
after truly all the heads went to Pindayan and he followed them. 

When he arrived at the spring of Lisnayan in the town of Ibowan he 
rested and he sat on the high stone and began to play the bamboo 
Jew’s harp and Igowan saw him. ‘Adolan come and see this young 
fellow and hear him play the Jew’s harp.” The harp said, “Iwaginan 
Adolan, Inalangan come and see your brother, if he is your true brother.” 
So Adolan went truly to see him and he found that it was a newborn 
baby who was just beginning to walk. ‘“‘Where did you come from 
little baby?” said Adolan. ‘‘ ‘Where did you come from?’” you say. 
I come from fighting the tattooed Igorot.’’ ‘‘How does it happen that 
you went to war, for you are only just from your mother’s womb?” 
** “How does it happen?’ you say. I heard my father saying that when 
he was young he went to all parts of the world in all the towns,” said 
Ibags wa Agimlang to Adolan. 

Not long after he gave him betel-nut and they chewed. As soon 
as they finished chewing they told their names, and Adolan told his 


1 The Tinginan always refer to the Igorot as alzado. 


TALES OF THE MyTuicat PERIOD 163 


name first and Ibagd wa Agimlang was next to tell his. After that they 
laid down their quids and they saw that they were brothers. ‘‘Now, 
my brother, Adolan we will go to Pindayan, for I am going to make a 
big party, for I just return from fighting,” said Ibagd wa Agimlang. 
‘Ala, you go first and I will go to see our brother,” said Adolan. 

Not long after Ibagd wa Agimlang started to go and he lost his way, 
and he went through the mountain rice clearing of Kabangowryan, 
who was the Lakay! and he walked through many Jawed vines which 
were wide spreading and when anyone cut off a leaf they smiled. As 
soon as he arrived at the little house of the old man, ‘‘Oh, grandfather, 
tell me the way back home and I will not take your head,” said Ibago wa 
Agimlang to the old man. ‘Where are you going?” he said. “I am 
going home to the town of Pindayan, for I am returning from fighting.” 
“Stop while I cook, and you can eat first, and then you can go,” said the 
old man. ‘No, I do not wish to eat. Tell me the way back home,” 
said Ibagd wa Agimlang. So he showed him the way to Pindayan, but 
missed the way and they went through the middle of the reeds, and the 
place where the Jawed vines grew, and he met the pretty girl who was 
his sister, who had been hiding between two leaves. ‘‘ Now, pretty girl, 
I have found you among the /awed vines, and I am going to take you,” 
said Ibagd wa Agimlang. So he took her and he put her inside of his 
belt. 

Not long after he arrived in Pindayan and he made a big party. 
Adolan and Iwaginan and Igdwan went to attend the party. Not 
long after he took Inalingan out of his belt, she was a pretty girl who 
looked like the newly opened flower of the betel-nut tree. ‘‘Where did 
you get her?” “ ‘Where did you get her?’ you say. I met her in the 
place where there are many /awed vines, and when you cut their leaves 
they smile,” said Ibags wa Agimlang. 

“Now, brother, we are going to chew betel-nut, and see if we are 
truly relations,” said Daliwagenan (Ibagd wa Agimlang), and he called 
Adolan, Igowan, and all his brothers and sisters, and his father and 
mother. He gave them betel-nut to chew, and Dagilagatan and 
Dinowdgan told their names first and Iwaginan was the next, and then 
Adolan and then Igowan, but he said that he was the son of the alan, 
and next was Agimlang and then the pretty girl. She said, ‘‘My name 
is Inaling who is the little girl who never goes out of the awed vines, 
which when somebody cuts they smile. After they finished chewing 
the betel-nut and telling their names, they laid down their quids, and 
the quids Igswan and Ginalingan (Inaling) went to the quids of Iwagi- 


1 Head man. 


164 ' ‘TRADITIONS OF THE TINGUIAN 


nan and Adolan. ‘Oh, my son, Igswan and my daughter Ginalingan, 
I thought that I did not have any more my daughter and son and that 
the alan had taken. We did not feed you rice,” said the old woman 
Dinowdgan. “Ala, my son, Agimlang, do not feel sorry, because you 
heard what your father Dagilagatan said to you, because you met your 
brothers and sister who are Igswan and Ginalingan,” said the old 
woman Dinowdgan. After that they danced for about nine months. 
After that Igswan and Adolan and Iwaginan went home and they did 
not let Ginalingan go back home. 

As soon as Igdwan arrived in his town he built balaua and he invited 
all his relatives who lived in different towns and all the alan in the world. 
Not long after the people whom he invited arrived in the town of 
Igowan, and all the alan went to his Sayang, and the alan were surprised 
that Dagilagatan and Dinow4gan knew that Igdwan and Ginalingan 
were their son and daughter, so they asked them. They said that 
Ibagd wa Agimlang met them when he came from war and he took them 
to his party so they knew that they were their son and daughter for they 
chewed betel-nut. As soon as Igdwan’s Sayang was over the alan 
gave all their valuable things to him, and also those who had taken 
Ginalingan. As soon as they had given them all their things the alan 
flew away and Dinowdgan and her husband took their sons and daugh- 
ters to Pindayan. 


28! 


There was a man named Asbinan who was the son of Ayo, but the 
old woman Alokotén took care of him. ‘Ala, my grandmother Alo- 
kot4n, go and engage me to Dawinisan who looks like the sunshine, for 
I want to marry her,” said the young boy Asbinan. The old woman 
replied, ‘“‘I do not think they will like you, for she is a young girl who 
never goes outdoors.”? ‘Ala, grandmother, you go anyway, and if 
they do not like me I will see what I shall do,” said Asbinan who was a 
handsome young man. Not long after the old woman went. As soon 
as she arrived at the stairs of the house of the mother and father of 
Dawinisan, they said, ‘‘Good morning,” and the mother of Dawinisan 
said, “‘Good morning, what did you come here for, Ayo and Alokotan 
of Kadalayapan?” ‘‘‘What did you come here for?’ you say. Our 
son Asbinan wants to marry Dawinisan,” said Ayo. She called them 
up into the house and they talked. ‘‘We will ask our daughter and 
hear what she says.”” When they asked Dawinisan if she wished to 


1 This story does not belong to the cycle. 
2 See p. 54, note 2, 


TALES OF THE MytTHIcAL PERIOD 165 


marry Asbinan, she said, ‘‘Oh, my mother, I am ashamed to marry yet, 
I do not know how to do anything; so I do not wish to be married now. 
Do not dislike me, but be patient with me.” So her mother said, 
‘Pretty Ayo, I think you heard what she said. Be patient.” 

Not long after Ayo and Alokotén went back to Kadalayapan. 
When they arrived there, Asbinan asked them the result of their mission. 
“Did they wish me to marry their daughter Dawinisan?” His mother 
replied, ‘“‘They said that Dawinisan does not wish to be married yet; 
so we came back home.” When he knew that they did not wish him 
for a son-in-law, for they did not give any reason, he thought and he 
said, ‘My mother, hand me my golden cup, for I am going away.” 
So his mother gave it to him. As soon as he arrived in the yard of 
Dawinisan, he said, ‘‘Good morning, Dawinisan, will you look out of 
the window at me?” Dawinisan said to the alan, who had spreading 
toes and who bent double when they walked,! ‘‘Look out of the window 
and see who it is.”” The alan said to her, ‘‘He wants you to look at 
him.”’ Dawinisan said, “I cannot go to the window to look at him, 
for the sunshine is hot. I do not wish the sun to shine in my face.” 
When Asbinan could not get her to go to the window, he used magic 
and went inside of the golden cup, and he pretended that he was ill in 
hisstomach. He said, ‘‘Ana, mother, I am going to die, for my stomach 
suffers greatly,” and he said to the alan, ‘Ala, you alan, tell her that 
she must look out of the window to see me.”” The alan said to Dawini- 
san, “‘Come and look at him; he wants you to see him. He says that 
his stomach is ill.””, But Dawinisan said to the alan, “‘Tell him that I 
cannot go and look at him, Iam ashamed. You look at him and then 
you rub his stomach.” The alan told Asbinan that Dawinisan would 
not look at him, and he would not let the alan rub his stomach. He 
said, ‘If Dawinisan does not want to look at me from the window, and 
if I die it is her fault, for I came here because of her.” 

The alan who saw that Asbinan was a beautiful young boy, said, 
“Tf you will not go to look at him, we are going to leave you, for we fear 
that he is going to die because of you.”? Dawinisan did not wish the 
alan to leave her, and she said, ‘Ala, bring him up on the porch and I 
will see him.” The alan took him up on the porch, and she went to 
look at him. When she saw that he was a handsome boy, she said, 
“T am ashamed, for I did not think he was a rich and handsome boy.” 
When she saw that the boy appeared to be suffering greatly she went 
into the house; she changed her dress and went out on the porch, and 
she looked like the sunshine. When she reached the porch, she rubbed 


1 See p. 14. 


166 TRADITIONS OF THE TINGUIAN 


the boy’s stomach, and directly Asbinan sat up. Dawinisan said to 
him, ‘‘Come into the house and we will tell our names and see if we 
are relatives.”” So they went into the house and she told him to set 
down on a golden seat which looked like a fawn. As soon as he sat 
down he said, “‘ Pretty, young girl, when I see you I am blinded by your 
beauty. I came here because I wish to marry you.” ‘Oh, Asbinan! 
I am ashamed, but I do not want to be married yet,” said Dawinisan. 
*‘Dawinisan, even if you tell me to leave you, I will not do it until you 
promise to marry me. I will stay with you now,” he said. Dawinisan 
replied, ‘‘Even though you should stay here one month, I do not care,” 
Asbinan said. ‘Let us chew betel-nut and see if the quids turn to beads 
with no hole, and lie side by side; or if they lie parallel, then it is not good 
for us to marry; so we shall see.” 

Not long after they chewed betel-nut, and when they laid down 
their quids they were agate beads, and they laid side by side; so they 
saw it was good for them to marry. ‘Ala, now it is good for us to 
marry and we are related.’’ Dawinisan replied, ‘“‘Ala, go and tell 
your mother that if they have everything we want and will pay what 
we want, you can marry me.”’ Asbinan said, “‘Yes,’’ and he went to 
his grandmother Alokotén. ‘Ala, my grandmother Alokotan, what 
shall we do? Dawinisan said that if we have everything they want and 
will pay it for her, she will marry me.” The old woman said, “Ala, 
do not worry about that, I will see.” 

Not long after they started and took Asbinan, and when they 
arrived at the house of Dawinisan they agreed on the marriage price. 
Her mother said, ‘‘If you can fill our balaua nine times with gold shaped 
like deer, and jars which are addeban and ginlasan, Asbinan can marry 
our daughter.’ Alokot4n and the others replied, ‘‘ Ala, if that is what 
you say it is all right, and we can pay more.”’ So Alokotén used magic 
and the balaua was filled nine times with the things they wished, and 
there were more golden deer than jars. The father and mother and 
relatives of the girl said, “‘Asbinan and our daughter Dawinisan can be 
married now.” When the pakdlon was over, Alokotén used magic and 
she said, ‘‘I use my power so that they will not know that they are 
transferred to Kadalayapan,” and all the houses went to Kadalayapan. 
Not long after the people who went to attend the pakdlon found that 
they were in Kadalayapan and they were surprised, and the people 
from the other towns went home when the pakélon was finished. 


29 
“T am going to lie down on the stone which is like a seat below the 
dumalotau tree,” said Ayo, for.she felt hot in the middle of the day. 


TALES OF THE MytuicaL PERIOD 167 


‘‘What shall we call our son?” ‘We shall call him Asbinan, who looks 
like the spreading branch of the betel-nut tree which looks pretty in 
the afternoon,” said Ligi, her husband. 

“Ala! Agbrn, my loving son, go to eat,” said Ayo. ‘Mother — 
pretty Ayo —TI do not wish to eat when we have no fish roe.” After 
that Ligi went to his friends who use the big fish net in the ocean. ‘‘Ala, 
my friends, search fish roe, for my son Asbinan wishes to eat.” They 
went to examine the bellies of nine baskets of fish, but there was no roe. 
He went to his friends who fish in the river. ‘Ala, friends secure fish 
roe which my son wishes to eat.’”? Soon after, ‘How much do I pay?” 
“You do not pay, for this is the first time you have come to buy,” said 
those friends who fish in the river. ‘“‘AgbEn, my child, come and eat.” 
“Mother, pretty Ayo, I do not wish to eat the fish roe when there is no 
dolang,’ and I do not like to drink out of the scraped cocoanut shell 
when there is no glass which comes from the place of the Chinese, and 
I do not like to eat from the bamboo dish when there is no dish from 
Baygan (Vigan).” After that Ligi went and got the cup and the dish 
from the Chinese store. 

“‘Agben, my loving son, come and eat, for everything is here which 
you wish,” said pretty Ayo. When they had finished eating, ‘Father 
Ligi give me your love charm? which you used when you were young, 
for I wish to go to the place where the maidens spin at night.” 

“Good evening, young girls,” said Asbinan. “I do not like to light 
my tobacco unless the fire is taken from the light of your pipes.” They 
were anxious to offer their pipes, but when Tiningbrengan stubbed her 
toe she stopped and Sinobyaman, who was the prettiest, was the one 
on whom he blew his smoke (a part of the love charm). She vomited 
and her eyes were filled with tears, and after that ihe went home, all 
those who spun together. 

‘Ala! go and fetch Asbinan, for she eenetvraanan) porns over and 
over and sways to and fro since he blew on her last night.”” They went 
to get Asbinan who was sleeping, and he stepped on their heels as they 
walked. 

“Ala, aunt, I cannot cure her unless we are married.” Then they 
decided on the day for pakdlon, and the price was the lower part of the 
house filled nine times with jars, which are malayo and tadogan. Then 
she made the cakes for the parents-in-law, and they carried the pig, 
and they received the marriage price which was the lower part of the 
house nine times filled. 


1 A low box-like table used by the Ilocano. 
2 Certain charms are still used by lovers to aid them in their suits. 


168 TRADITIONS OF THE TINGUIAN 


30 

‘‘ Ala! my wife Iwanen who loves me every afternoon, make cakes of 
rice which shall be my provisions when I go to the southern place San 
Fernando and Baknotan, which is a part of Pangasinan. I am going 
to investigate the report concerning the beautiful women, who are like 
the rift in the clouds — the escaping place of the moon —; who are like 
the bright stems of good betel-nuts.”’ 

‘Ala! my soldiers who are many, catch my horse which is a pinto, 
which paces, which walks fast, which goes, which gallops, which has 
sore sides.” ‘‘It is here already, the horse which is a pinto, the saddle 
is already placed.” 

“Ala! now my wife Iwdnen, I am going to leave you here. Keep 
your honor as a person of wealth. Perhaps some one will entice you 
and we two will be ashamed before the people of our town.” 

After that he went and started — Tolagan who went toward the 
south. He whipped the pinto, he ran, he walked. 

When he was in the town of Kaodanan his body was thirsty. ‘I 
go to the place of betel-nuts, where I shall drink the water which is white 
like coconut oil.’””? He arrived at the place of the betel-nuts. He met 
a maiden who was like the place of a large fire: There was no other 
such maiden. 

““Good morning, maiden who takes water in the shady place of the 
leaves which grow, which are stripped off in the middle of the place of 
betel-nuts, which bear fruit which anyone gathers. I come to drink 
with you the water which looks like oil,” said Tolagan. “If you are the 
old raider cut me only once so that I have less to heal,’’ (she said). 
“No, I am not the old raider, for I live in Baliwanan and I go to the 
south to Pangasinan.” ‘‘Do not continue the journey, for you have 
abad sign. The birds skimmed past in front of you, also in the rear and 
the sides. Go back to Baliwanan.” “If that is what you say pretty 
one, I shall turn back because of this sign.” 

He arrived at Baliwanan, but his wife was not there, for she had run 
away with Kaboniyan® to the town of the sky. 

There was not a place he did not search for her. He went to the 
head man. ‘Ala, presidente of our town, I come to ask for companions 
while I search for my wife, who vanished last night.’”” He gave (the 
searchers), but when they did not find her, he went to another town. 
He went to the place of Baingan in the town of the north. “Good 
morning, I came to ask companions to search for her who was absent 
last night.” ‘‘If that is still your trouble” said Baingan, “‘you go and 


1 Pangasinan is a province midway between Abra and Manila. 
2 See p. 19, note I. 
3 A spirit. 


TALES OF THE MyTHIcAL PERIOD 169 


see my sister, who is Imbangonan, whom you shall take for wife, who 
cannot belt herself unless there are nine belts. She is in the middle of 
the place of the betel-nuts.”’ 

“Good morning, Imbangonan,”’ said Tolagan. ‘‘I came to see you, 
for your brother told me we are to marry if you like me.” 

““If you like me, we will chew green betel-nut and see what is your 
fortune.”” When they finished chewing, the two quids went into a line. 
‘‘Ala! we will marry if you agree to pay 100 gumtang and 50 ginalman.”’! 


31 

There were two girls who went to take a walk and a rich man met 
them, and he asked, ‘‘Where are you going, you two girls?” ‘‘We are 
going to walk around the town.” The rich man said, ‘‘Come and walk 
with me.” When they reached their house he gave them some work 
to do and he treated them just the same as his daughters. The rich 
man was a king, and he put the girls in a room and the princesses Mary 
and Bintolada were in the other room. The king and the queen gave 
dresses to the girls but they did not give them any bracelets and rings. 

Not long after the two girls went to the house of the jeweler and 
they ordered him to make rings and bracelets for them like those the 
princesses had. As soon as they went in the house of Indayo and 
Iwaginan in the town of Pindayan, they asked for water to drink. 
After that Iwaginan and Indayo gave them water to drink, and they 
thought that the two girls, who were dressed like men, were ladies, so 
they followed them when they left and they took bast for them to drink. 

As soon as the princesses arrived in the jeweler’s house they com- 
manded him to make rings and bracelets for them. As soon as the 
jeweler began to make the rings and bracelets for them Iwaginan 
and Indayo arrived with the bast. Soon it became night and they 
ate and drank in the night and they became drunk, and they all slept 
in one room. The people saw the beads on their arms and the jeweler 
awakened them and put them in another room so they did not sleep in 
the same room with the others and he said, “‘I thought you were princes, 
for you dress like princes, but when I saw your beads I woke up, for I 
think those two men are planning bad for you. Go and sleep in the 
other room.” So they went into the other room to sleep. 

Not long after it became daylight and they returned home, and 
Iwaginan and Indayo did not see them, and they were very sorry for 
they thought the princes were truly girls. So they went back home, 
and as soon as they arrived there they said, “‘We are going to make 
balaua, to find out if those princes were truly girls.’ So they began 


1 Jars. 


170 TRADITIONS OF THE TINGUIAN 


to build balaua. They sent messengers to go and invite people in every 
town. Not long after the people whom they invited arrived, and they 
saw that the princes were not there. So they commanded their spirit 
aids to go to all the world and find those princes. So the spirits became 
hawks and they flew about the world. As soon as they came near to 
the palace of the king they alighted on a tree and they watched the 
princesses in the windows and hawks said, ‘‘Tingz.”” The princesses 
heard the word ‘‘7zingz,”’ and they were Ganinawan and Asigtanan. 
They saw the birds from the window, and the hawks flew by them and 
the princesses stroked their feathers, because they were pretty. 

Soon the hawks seized them in their talons and flew away with them 
and carried them to Pindayan. Not long after they reached there and © 
Iwaginan and Indayo were very glad, and they made a big party and 
they invited the king. The king had been searching for them for a long 
time. Some of the spirit helpers who had gone to the palace said, 
““Good morning. Wecame here to invite you, for Iwaginan and Indayo 
sent us. They are making a big party for those princesses for whom you 
are searching, for we took them to Pindayan, and Iwaginan and Indayo 
married them. When the king heard the news he was glad, and he 
went to the party. Indayo and Iwaginan made him dance when he 
arrived, and Kanag and Dagolayen went to that party. Not long after 
they put those girls, whom Iwaginan and Indayo had stolen, in their 
belts and they did not know what had become of their wives and they 
were sorry. Kanag and Dagoldyen took them home. When they 
arrived home they told their names and they chewed betel-nut and they 
found that it was good for them to be married, instead of Iwaginan and 
Indayo. Kanag married Asigtanan and Dagold4yen married Ganina- 
wan. The mother of Ganinawan was Aponibolinayen and the mother 
of Asigtanan was Aponigawani. 

As soon as they were married and they had learned who their 
mothers were they built balaua, and they sent some betel-nuts to invite 
all of their relatives in other towns. Iwaginan and Indayo went to 
attend the balaua, and they danced. They saw that those girls were 
their wives and they tried to take them back home, but Kanag and 
Dagoldyen would not let them. They said it was not good for them 
to be married even though they wished to be married to them, because 
the girls would become oil when they went close to them. So Indayo 
and Iwaginan were very sorry. Ganinawan was the sister of Kanag 
and Asigtanan was the sister of Dagol4yen. They did not find out that 
they were related until Indayo and Iwaginan took them, for their 
mothers had lost them in miscarriages, and the girls became women by 
themselves, and the king found them. 

(Told by Talanak of Manabo.) 


RITUALISTIC AND EXPLANATORY MYTHS 


32" 

The Ipogau? are making Sayang.* ‘Why do not those Ipogau who 
are making Sayang start the balaua‘ correctly?” said the spirits above. 
Those anitos® who are married, who are Kadaklan and Agemem,,° say, 
“Tt is better that you carry the pig.” Then truly they carried the pig 
up the river, those two Ipogau who are married. “Ala! you walk and 
walk until you arrive at Sayau, for a person who lives there is making 
Sayang,” said the spirits. After that they arrived, those who are 
married who carried the pig, at the place of the man who made Sayang. 
‘“Where are you going?” asked the man of Sayau of those who carried 
the pig. ‘‘We came to see how you make Sayang, for we have not yet 
learned how to make Sayang correctly,” said those who are married. 
“Ala! watch what I am doing and imitate.”’ They watched what 
he did when he made Sayang, and he did everything. He made balag, 
sagoyab, aligang, they made also tangpap, they made adagang, balabago, 
and what is needed for al-lot.’’ After that, “You go home, and when you 
make Sayang you do as I did,” said the man from Sayau. They went 
home truly, those Ipogau, and they imitated the man who made Sayang 
in Sayau; then those who are married—Kadaklan and AgemEm — 
caused the spirits to come whom they called, those who made diam 
when they built balaua. (Here the medium names the spirits which 
cause sickness.) 

Now you get better, you who build balaua. 


33° 
“Those who knew to make dawak, went to make dawak, but they did 
not prepare the pig correctly. Not long after Kaboniyan,* above, was 


1 This diam is recited by the medium when the spirit house known as balaua 
is built. See also page 12. 


2 Spirit name for Tinguian. 

3 The greatest of Tinguian ceremonies. 

4 A large house built for the spirits during the Sayang ceremony. 

5 Spirits. 

6 Kadaklan is the most powerful of the spirits. Ag&m£m is his wife. 
7 The names of small buildings or shrines elected for various spirits. 


8 Chanted by the medium while making offerings in the Dawak ceremony which 
is made for the cure of minor illnesses, such as fever, etc. 


® A powerful spirit. 
171 


172 TRADITIONS OF THE TINGUIAN 


looking down on those who make dawak. Kaboniyan went down to 
them, he went to tell those preparing the pig, because they did not pre- 
pare it correctly — those two who make dawak. After that they pre- 
pared the pig correctly and the sick person got well of the sickness. 

“‘Ala, when there is again the repetition of the sickness to the per- 
son for whom you go to make dawak, do not neglect to prepare the pig 
correctly, so that the sick person may get better, whom you try to make 
well. I also, Kaboniyan, prepare correctly when there is a person for 
whom I make dawak, and you, Ipogau, do not prepare correctly when 
you make dawak.”” After that when there is the person they go to cure 
who is sick, they always prepare correctly because it was Kaboniyan 
who told them to do always like that. When some one is ill whom they 
go to cure, they prepare correctly. 


34" 

The spirit who lives in Dadaya? lies in bed; he looks at his igam 
and they are dull. He looks again, ‘‘Why are my igam dull? Ala, let 
us go to Sudipdn where the Tinguian live and let us take our zgam, so 
that some one may make them bright again.” After that they laid 
them (the igam) on the house of the Ipogau‘* and they are all sick who 
live in that house. Kaboniyan® looked down on them. ‘Ala, I shall 
go down to the Ipogau.”” He truly went down to them, “What is the 
matter with you?” ‘Weare all sick who live in the same place,” said 
those sick ones. ‘‘That is true, and the cause of your sickness is that 
they (the spirits) laid down theirigam on you. It is best that you make 
Pala-an, since you have received their 7gam, for that is the cause of your 
illness.”” After that they made Pala-an and they recovered from their 
sickness, those who lived in the same place. (Here the medium calls 
the spirits of Dadaya by name and then continues.) ‘‘ Now those who 
live in the same place make bright again those igam which you left in 
their house. Make them well again, if you please.” 


35° 
Those who live in the same town go to raid—to take heads. 
After they arrive, those who live in the same town, “‘We go and dance 


1 The diam recited during the Pala-an ceremony. 
2 The east. 


8 Feathers attached to a stick, which serve as hair ornaments in the Sayang 
ceremony. 


4 Spirit name for Tinguian. 

5 See p. 171, note 2. 

6 Chanted by the medium, over the offerings given to aid in the cure of a sick’ 
child, or to stop a child from incessant crying. 


RITUALISTIC AND ExPLANATORY Mytus 173 


with the heads,’’ said the people who live in the same town, ‘‘ because 
they make a celebration, those who went to kill.’”’ “When the sun 
goes down, you come to join us,’’ said the mother and baby (to her hus- 
band who goes to the celebration). After that the sun truly went down; 
she went truly to join her husband; after that they were not (there), 
the mother and the baby (i.e., when the father arrived where they had 
agreed to meet, the mother and child were not there). 

He saw their hats lying on the ground. He looked down; the 
mother and the baby were in (the ground), which ground swallowed 
them. ‘Why (are) the mother and the baby in the ground? Howcan 
I get them?” When he raises the mother and the baby, they go (back) 
into the ground. After that Kaboniyan above, looking down (said), 
“What can you do? The spirits of Ibal in Darm are the cause of their 
trouble. It is better that you go to the home of your parents-in-law, 
and you go and prepare the things needed in Jdal',’’ said Kaboniyan. 

They went truly and prepared; after that they brought (the things) 
to the gate. After that the mother and child came out of the ground. 
“After this when there is a happening like this, of which you Ipogau 
are in danger, you do like this (i.e., make the Jbai ceremony) and I 
alone, Kaboniyan, am the one you summon,” said Kaboniyan. 

After that they got well because they came up — the mother and 
the baby. 

36° : 

There is a very old woman in the sea who says to her spirits — 
Dapeg (a spirit which kills people) and Balingenngen (a spirit which 
causes bad dreams) and Benisalsal (a spirit which throws things and is 
unpleasant), ‘Go beyond the sea and spread your sicknesses.”” The 
spirits are going. They arrive and begin their work, and if the people 
do not make Sangdsang many will die. Now itis morning and the spirits 
are going to the river to see what the people have offered to the old 
woman, who is In4wen (mother). If they do not find anything, they 
will say, ‘‘All the people in this town shall die,” and then they will go 
on to another place. 

Indwen, who is waiting, sends Kideng (a servant) to search for the 
spirits who are killing people, to tell them to return. Dapeg leaves 
the first town. He goes to another and the dogs bark so that the 
people cannot sleep. A man opens the door, to learn the cause of the 
barking, and he sees a man, fat and tall, with nine heads and he carries 
many kinds of cakes. The man says, “Now take these cakes, and if 


1 The ceremony. 
2 Diam recited during the Sangdésang ceremony in the town of Lumaba. 


174 TRADITIONS OF THE TINGUIAN 


you do not make Sangdsang for my mistress, at the river, you shall die. 
You must find a rooster with long tail and spurs; you must mix its blood 
with rice and put it in the river at dawn when no one can see you.”’ 

The man makes Sangdésang the next night, and puts the blood 
mixed with rice in a well dug by the river, so that the spirits may take 
it to their mistress. Kideng also arrives and says, ‘‘You must come 
with me now, for she awaits you who are bearing this offering.” They 
go and arrive. Their mistress eats and says, “I did not think that 
the blood of people tasted so badly, now I shall not send you again, 
for you have already killed many people.” 


37; 

“You whom I send, go to the place where our relatives live in 
Sudipan,”’? said Magand4wan of Nagbotobotan, “because I desire very 
much the blood of the rooster mixed with rice.”” He gave his cane 
and sack, ‘“‘When you arrive at the place (of those who live) in Sudipan 
you wave my cane and the husks of betel-nut which are here in my sack.” 
They truly waved when they arrived: many snakes (were creeping) 
and many birds (flying) when they waved there by the gate. 

“How many snakes and birds now,” said the Ipogau.* “Go! 
command to make Sangésang,” said the married ones. 

“We shall wait the blood of the rooster mixed with rice, because 
they remember to command to make Sangdsang,” said those who 
Magandwan of Nagbotobotén commanded. They took the blood of 
the rooster mixed with rice, which was put in the saloko* in the yard; 
they arrived to their master. ‘‘How slow you are,” said Magandwan. 
‘“We are only slow, because there was no one who listened to us where 
we arrived first,’”’ said those whom he commanded; “we went up (the 
river) until there was one? who remembered to command to make 
Sangdsang, which is what we now bring to you — the blood of the 
rooster mixed with rice.” They gave; he put in his mouth — the 
one who commanded them — he spit out. ‘Like this which is spit 
out (shall be) the sickness of the Ipogau who remember me,” said 
Magandwan of Nagbotobotaén. After that it is as if nothing had 
happened to the family. 


1 Chanted when the Sangésang ceremony is made for sickness, or to take away a 
bad omen. 


2 Spirit name for the earth 
3 See p. 172, note 4. 
4 See p. 22, note 3. 


ie 
WFLX Pee ees 


RITUALISTIC AND EXPLANATORY MytTus 175 


38" 

The Ipogau are digging where they make stand the poles of their 
houses. ‘‘You go to give the sign,” said the master of the sign to the 
siket.2 Siket went. ‘Why do we havea bad sign? We remove the 
poles,” said the Ipogau, and they removed that there might be no 
bad sign. The deer went to call when they were digging where they 
removed those poles which they made stand. ‘‘We remove again the 
poles,” said the Ipogau, and they removed again. When they were 
digging, where they made to stand those poles which they removed, 
the wild pig went to grunt. They removed again the poles which make 
the house. 

As before, the snake went to climb the pole with which they made 
the house, and they removed again. When they were digging again 
where they made the poles stand with which they made the house, the 
labeg* skimmed over, and as they had a bad sign the Ipogau moved 
again the poles with which they made the house. ‘Koling,” and 
“Koling” and again ‘‘ Koling” (the bird cried) ; they removed again the 
log which they made stand, with which they made the house. The 
salaksék clucked, who flew where they dug, where they made those 
poles stand, with which they made the house. 

Since they have the bad sign again, they say to the others — those 
who make the poles stand — “We are very tired always to dig and 
dig, and to make stand and make stand those poles, we go ahead to 
make the house,” and they placed their lumber and they went — one 
family of the Ipogau. Then they finished what they built, their 
house. There was nothing good for them, and there was nothing 
which was not their sickness (i.e., they had all manner of sickness). 

“My wife,” said Kaboniyan, “give me the coconut oil, that I oil 
my spear, for I go to see those Ipogau who are sick.” When those 
Ipogau who were sick were in their house, his spear fell in their house. 
“What is the matter with you, Ipogau?” said Kaboniyan. ‘What is 
the matter with you, you say, and there is nothing which we do not 
do for our sickness, and we are never cured,” said those Ipogau. And 
Kaboniyan answered, ‘How can you become cured of your sickness 
when you have a bad sign for that which you made — your house? 
The reason of your sickness is because, you do not make Sangésang.” 
The good way (is) you find a rooster, and that you command the 
one who knows how to make diam of the Sangdsang to make Sangdsang. 


1 Chanted when the ceremony is made to remove a bad sign. 
? An omen bird. 
5 The true omen bird. 


176 TRADITIONS OF THE TINGUIAN 


I (am) always the one for whom you make diam,’ said Kaboniyan. 
And truly, before they had finished making Sangédsang, it was as if 
there had been nothing wrong, that family was cured of their sickness. 


39° 

The poles of the Ipogau’s house were quarreling. Said the floor 
supports to the poles who were quarreling, ‘‘What can you do if I am 
not?” ‘What can you do if I am not?” said the foot-boards to those 
floor supports who are quarreling. ‘“‘What can you do if I am not?” 
said the cross supports to those floor supports who are quarreling. 
‘What can you do if I am not?” said the cross supports to those foot- 
boards who are quarreling. ‘“‘Whatcan you do if I am not?” said the | 
floor to those cross supports who are quarreling. ‘“‘What can you do 
if I am not?” said the wall to the floor boards who are quarreling. 
‘What can you do if I am not?” said the beams to the wall boards who 
are quarreling. ‘‘What can you do if I am not?” said the pongo’ to 
the beams who are quarreling. ‘‘What can you do if I am not?” said 
the daplat* to the pongo who are quarreling. ‘What can you do if I 
am not?” said the end pole to those daplat who are quarreling. ‘What 
can you do if I am not?” said the salabéwan’ to those end poles who are 
quarreling. ‘‘What can you do if I am not —who am legpet?”’ said 
those legpet to those salabéwan. “Though you are legpet, you can do 
nothing if I am not,” said the gakot, “because you fall,’”’ said the gakot 
to the legpet who are quarreling. ‘And what can you all do if Iam not, 
who am grass? you all decay if I am not,” said the grass (roof) to those 
who are quarreling. ‘‘ Therefore we are all the same use to the house 
of the Ipogau; we will unite our thoughts and breath, so that in the 
same manner the thoughts of the Ipogau are united, who live in us,” 
said those who are quarreling. And they united their thoughts and 
breath. After that the Ipogau who were sick were cured, those who 
lived in the house. It was as if there was nothing bad for that family. 


40* 
The great spirit lives in the sky, and he is carrying the goods of the 
people. He says to himself, ‘‘To whom shall I give these goods which 
Iam carrying? I shall take them to the earth.”” He looked down on 


1 Diam recited during the Sangdésang ceremony held to remove continued mis- 
fortunes. 

2 Several native names which have no exact English equivalents are used here. 

8 Woven bamboo used on ceilings. 

4 This diam was chanted during the Ubaya ceremony in Villaviciosa, an Igorot 
town much influenced by Tinguian. The Ubaya is also held in Lumaba, a Tin- 
guian settlement. 


RITUALISTIC AND EXPLANATORY MytTus 177 


Bisau, for the people there promised to make Ubaya. Soon the people 
saw a man entering the town and they sent a man to prevent him}. 
He said, “‘Let me come in, for I bring goods for you. Your food and 
animals and other things which you need shall be increased.” After 
that he said, ‘‘Let all the people in the world know of this so that they 
will make Ubaya for me, and I will aid them also.” 


4I 

Dayapdn was a woman who lived in Ka-alang. For seven years she 
was sick. She went to the spring to bathe and while she was in the 
water a spirit sent by Kadaklan® entered her body. The spirit held 
sugar-cane and rice. He said to her, ‘‘Take this sugar-cane and rice 
and plant them in the ground. After you reap the sugar-cane and 
rice, you will build a bin to hold the rice, and a sugar mill for the cane; 
after that you will make Sayang and that will make you well.”” Daya- 
pan took those things and went back home. She planted the sugar- 
cane and rice. When she was planting, the spirit entered her body 
again and taught her how to plant. When she reaped the sugar-cane 
and rice, she began to make Sayang. ‘The spirit Kaboniyan went again 
into her to teach her how to make Sayang. The spirit said, “Send a 
man to get bolo (bamboo) and weave it into talapitap.* Take lono 
and bolo as big as a finger and make dakidak,* and put a jar with water 
upstairs in the house. Dance daeng* for ten nights. You will pass 
seven evenings, then you will build balaua.® Send some persons to 
get wood and bamboo and rattan and cogon, and take ten baskets 
with cooked rice to follow the number of nights (i.e., on the first night 
one basket of cooked rice on the talapitap; the second night, two; and 
soon). When you finish the time you will know how to make dawak* 
and to call all the spirits, and you will teach the people how to do 
dawak.” 

When she finished the dawak, the spirit sent her to wash in the 
river as a sign that she had finished Sayang. He told her to get a dog 
and a cock. She went to the river and she tied the cock and the 
dog by the water, and while she was gone, the dog killed the cock. | 
Dayap4n wept, but for a long time the spirit did not come. When | 
Kaboniyan came again, he said, “If the dog had not killed the cock, no | 


1 No one is allowed to enter the town after the ceremony begins. 
2 The most powerful of all spirits. 

5 See p. 13. 

4 See p. 13, note I. 

5 See p. 12. 


178 TRADITIONS OF THE TINGUIAN 


person would die, but this is a sign and now somebody will die and 
some will be well. 

Dayap4n went home and when she arrived there she began to learn 
to make dawak, and she called all people to hear her and she told all she 
had seen and heard. ‘Then the people believed her very much. When 
somebody was sick, they called Dayap4n to see them and to show them 
how to make them well. So Dayapaén taught them all kinds of dawak 
which the spirit had told her because before when Dayap4n was sick, 
no one knew the dawak.1 : 

42 

Many years ago there was a woman whose name was Bagutayka. 
She had had only one daughter whose name was Bagan. A boy who | 
lived in Lantégan wished to marry Bagan, but she did not wish to 
marry him because she had no vagina, and she was ashamed. Her 
mother said, ‘‘ Take this little pot with pictures on the outside, and this 
sucker of banana and go to the roadside where people are passing. 
When people are passing, you will make them sick in their knees or 
feet.”” Then poor Bagan went by the roadside. In a short time a 
man passed by her; after that he was sick in his knees and did not walk, 
he only lived in his house, and could not move his hands or feet. His 
parents were troubled to find medicine for him, for none they found 
did him good. They used all the medicine that they knew. Then 
Bagan went to see him in his house and told him to make bawi.? The 
sick man said tovher, ‘“‘How do we make baw?, for we have never heard | 
about that?” Bagan said, ‘‘Bring me a white cloth, a basket of rice, 
some thread, a betel-nut, coconut, a rooster, and toknang.”* They 
brought all of these, and Bagan took them. Then they built a bawi 
in the garden and planted the sucker by it. They broke the coconut 
shell, killed the rooster, and took his feathers to put in the coconut 
husk, and they broke the coconut meat. 

They made sablau near the bawi and put the coconut meat in it. 
When they had done this, the man who was sick was as good as if he 
had not been sick, he could walk just as before. This is the way the 
Tinguian people learned to make baw7. 


43° 
In the first times Kaboniyan told a sick man to go to the mango tree 
at the edge of the village. ‘‘Take a feather for your hair, a clay dish 


1 A somewhat similiar tale, current among the Dayak, will be found in Rots, 
The Natives of Sarawak and British North Borneo, Vol. I, p. 309 ff. 

? A small spirit house built during the baw? ceremony. 

3 A kind of grass. 

* Account concerning the guardian stones at Patok. 


RITUALIsTIC AND Explanatory Mytus 179 


with oil, a headaxe, a spear, and a small jar of basi, when you go to 
the tree.”” He did as he was bidden, and when he reached the tree the 
pinding' were there. ‘Ala! now kill a small pig and offer its blood mixed 
with rice. Oil the heads of the stones well, and decorate them with 
yellow head bands. When you do this Apadel will always guard the 
town.” The man and his companion always did as Kaboniyan said, 
and when they made balaua, or were sick, or went to fight, they did this. 
They ate of the pig, they played the gamsas and danced. All who obeyed 
were always well, but one man who urinated on the stones became 
crazy. 

One day when the people were preparing to go and fight against 
Manabo,’they went to the pinding, and while they danced a red rooster 
with long tail feathers came out of the stones and walked around them. 
When they stopped dancing, he went again into the stones. Since 
that time a white cock has sometimes appeared and once a white dog 
came out while the people danced. 


44° 
One night a man saw a woman, who wore a black cloth, walking 
near the pinding. When she would not speak to him, he cut her in the 
thigh with his bolo.* She ran to the stones and vanished. Next morn- 
ing the man went to the guardian stones and found one of them cut 
in the middle, as itis now. The man soon died of smallpox. 


45° 
In the first times, the old men saw the stones traveling together 
down the river. Above them flew many blackbirds. Then the people 
went down to the river and watched the stones on their journey. After 
that they caught them and put them near to the gate of the town, where 
they still remain. 


46 
The evil spirit Ibwa once had a body like a man and used to visit 


the people. In those days they kept the body of the dead person seven 
days, and when the fat ran from the body they caught it and placed it 


1 Peculiarly shaped stones in which Apdel, the guardian spirit of the village is 
supposed to reside. 
2 A Tinguian town several miles south of Patok. 


* Told by the people of Lumaba, Be account for a peculiar knifelike cut in one of 
the guardian stones outside the 


4 Large knife. 
5 Account of the securing of the guardian stones at Lagayan, Abra. 


180 TRADITIONS OF THE TINGUIAN 


in the grave.!. One day when he visited a funeral, a man gave Ibwa 
some of this fat to drink. Since that time he has always been bad and 
always tries to eat the body of the dead and steals his clothes. He 
comes to the funeral with another evil spirit Akép, who has a large head, 
long slim arms and legs, but no body. 

Kaboniyan has told us how to keep the evil spirits away, but if we 
fail to do as he said, they always make trouble. 


47 


A man died. He had a wife and married son. They buried him 
under the house and made bagongon.? After that his wife was in the 
field and was watching their corn. His daughter-in-law was in the 
house watching her baby. While she was swinging the baby, the dead 
man said, ‘‘Take this saloyot*® to Gadgadawan.”’ The girl took it. 
The spirit said to her, ‘“‘Let me swing the baby and you cook the saloyot 
in Gadgadawan.”” When she cooked it, the spirit ate it, and he asked, 
‘“Where is your mother-in-law?’’ She said, ‘‘She is in the field watch- 
ing the corn.”” The spirit went there. When he reached there, his 
wife was afraid of him, but she did not run. He slept there that night 
with his wife, and he did what he wished with her that night. In the 
daytime he went away. His wife got big stomach, but had no baby, 
and died. The spirit did that because the fire for the dead man was not 
out yet and she had gone from the town before the kanyau ‘* was past. 


48 

One man in Solay® said to another, ‘‘Tomorrow we meet on the 
mountain to get wild carabao.”’ The other man agreed, and early the 
next morning the first man set out on horseback. The second man 
died that night, but the first man did not know this. When he got to 
the place agreed, he said ‘‘Sh-sh”’ through his teeth, and the spirit of 
the dead answered a little way off. The man went towards the answer 
and signalled again. The spirit again answered, and then the man saw 
the spirit of the dead, which was very big, was running to catch him. 


1 Compare with account of LA GrRONNIERE, Twenty Years in the Philippines, 
pp. 120 ff; also with CoLE, Philippine Journal of Science, Vol. III, No. 4, 1908, 
pp. 210-11. 

2 A ceremony held while the body is still in the house. 

8 A grass which is eaten. 

4Taboo. A fireis kept burning at the grave and at the foot of the house ladder 
for ten nights following the burial. During this time the members of the family and 
near relatives must remain close to home. 

5 A barrio of Patok. 


RITUALISTIC AND EXPLANATORY MytTus 181 


He ran his horse at full speed, but the spirit was gaining when the lasta! 
on the saddle caught on a dead limb and was jerked away. ‘‘Very good 
that you leave that or I would take your life,’”’ said the spirit. Then 
the man ran his horse until he got to Solay. When he got there, he 
could not get off his horse, for his legs were stuck very tight to each side 
of the horse, so a man had to pull each leg loose and lift him from the 
saddle. That is why we know that the spirits of the dead men some- 
times do harm and go places. 


49 


A man and his wife were living in the field where they planted corn 
and rice. When they were there, the man died. The woman did not 
want to go to the town, because there was no one to watch the dead 
man. She could not bury him. The Ibwa? noticed that there was a 
dead man in the house. He sent one of his sons to get the dead man. 
When the Ibwa came in the house, the woman took the headaxes and 
cut him in the doorway. The Ibwa went under the house. His 
father could not wait for him; he sent his second son and his third son. — 
The boys could not take the body, because they were afraid of the 
headaxes, for the woman had one in each hand. The Ibwa went there. 
He said to his sons, ‘‘Why do you not take the dead man?” His sons 
said, “‘We could not take him, because if we go up in the house the 
woman takes the two headaxes and tries to kill us.” Ibwa went up 
into the house; he broke the door of the house. He said to the woman, 
““Now Iam your husband.’’ The Ibwa took the two ears of the dead 
man; he ate one and gave the other to the woman to chew, like betel- 
nut, to see the sign. The sign of the saliva was good. He made the 
woman’s two breasts into one in the center of her chest. He took her 
to his house. 

50 

The stems of the alangtin are good charms against the spirits om the 
dead, and are often worn concealed in the hair or hat. 

There were two brothers, and one died. The other went to hunt 
and killed a deer. While he had it over the fire to singe, his dead 
brother’s spirit came to him.* Then the man began to cut the meat into 
small pieces, and as fast as he cut it up, the spirit ate it; and as fast as 
he ate it, the meat came out of his anus. When the meat was almost 


1 A rope lasso. 
2 An evil spirit. 


* People in the house with the dead and the relatives must observe the kanyau 
>) for ten days or they will meet the spirit of the dead person and it will harm 


182 TRADITIONS OF THE TINGUIAN 


all gone, the man became very much afraid and started to run, and the 
spirit chased him. When he ran where some alangtin grew, the spirit 
stopped and said, “If you had not gone to the alangtin, I would have 
eaten you also.” 


51 

One person was dead ina town. They buried him under the house. 
They did not put banal! and a plow iron over the grave. The Ibwa 
went there and saw there was no banal on the grave, so he was not 
afraid. He went there and took the dead man. He put one foot of 
the dead man over each shoulder and let him hang down over his back. 
A man saw him while he was walking in the street. The man told the 
people in the town what he had seen. The people did not believe it 
and went to see the grave. No dead man there, only the clothes and 
mat. 


52 
It is good to put some branches of trees in the ground near your 
head when you sleep out doors, so the spirits can not spit on you, for 
if they do, you will die. 

’ One man who had lost his carabao went to the mountains to find; 
and at night he did not find, so he lay down near the path to sleep. He 
did not put any branches near his head, and in the night an evil spirit 
came and wanted to eat him; but when the spirit saw that he had the 
skin disease, he did not care to eat, so he spit on him. The man got up 
and went home, but soon he got sick and died. 


53 


When Itneg? go to hunt or have to sleep anywhere that spirits can 
get them it is good to use sobosob* or banal! under them for a mat. 

Two men were in the mountains and had no mats to sleep on, so 
they pulled much sobosob and put it under them. That night the 
evil spirits came to get them but did not come very near. The men 
heard them say that they wanted to get them, but that it was bad for 
them if they got near the sobosob, so they left them alone. 

(Sobosob and banal are sometimes put with the plow iron over a new 
grave as an added protection.) 


1 Smilax vicaria Kunth. 
2 The name by which the Tinguian designate themselves. 
3 Blumea balsamifera D. C. 


RITUALISTIC AND EXPLANATORY Mytus 183 


54 


In the first time, three Tinguian went to hunt. At night they lay 
down to sleep and one of them, who had a kambaya,! had not gone 
to sleep when two spirits came near and saw him under the blanket. 
One turned to the other and said, ‘“‘Here we have something to eat, for 
here is alittle pig. Then that man took the blanket from the other man 
and put his blanket in its place, and the spirits came and ate that man. 
So we know it is bad to use that kind of blanket when you go where 
the spirits can get. 


55 


A man and woman had a beautiful daughter whom they always 
kept in the house.? One day while they were away in the fields, the girl 
went outside to pound rice. While she pounded, the spirit Bayon who 
lives in the sky came to see her. He was like a fresh breeze. Then 
the girl was like a person asleep, for she could not see nor hear. When 
she awoke in the sky, she dropped her rice pounder so that it fell near 
her home and then the people knew she was above. Bayon changed 
her two breasts into one large one, which he placed in the middle of her 
chest. When her parents made Sayang, the mediums called Bayon 
and his wife tocome. They still come when some one calls them in the 
Sayang. The woman’s name is Lokadya. 


56 


In the first times men went to the mountains to hunt deer and hogs. 
One man kept his dog in the open land outside of the forest, to wait for 
the game. While he waited there with his dog, the big bird Banog came 
to take him away; and it flew with him over the mountains near to 
Licuan.* The bird took him to her nest in the tree. There were two 
young birds in the nest. When the bird laid him in the nest he was on 
a branch of the tree. Three young pigs were in the nest. The bird 
went away to get animals. After it went away, the man cut the meat in 
small pieces for the young birds, and the man ate also because the tree 
was big and he could not go away. The bird brought deer and pigs 
all the time, and the man always cut the meat in small pieces. After 
a while the two young birds could fly near to the nest. When they were 
standing outside of the nest he held on to their wings and the birds flew 


ay A blanket with red or yellow stripes which resemble the markings on a young 
pig. 

2 See p. 54, note 2. 

§ A mountain town in eastern Abra. 


184 TRADITIONS OF THE TINGUIAN 


down under the tree. Then the man took his bolo and cut off their 
heads and took them to his town and made /ayog! for the heads. After 
the man’s layog, he wanted to go to alzados* town to fight them. He 
had been near to the alzados town about one month. 

While he was away, his wife died. He came back to the town and 
in the way he met his wife (her spirit) with a cow and two pigs. The 
man asked his wife where she was going. She said to him, “I am not 
a person any more, Iam dead.’”’ Her husband wanted to touch her hand 
and his wife gave only her shortest finger. Her husband said, ‘‘ Wait 
a while for me, I will go with you.” His wife said, ‘‘If you go to our 
house, take the white chicken and you will see the footmarks of the cow 
and pigs.” He followed the footmarks, and while he was walking he 
saw his wife washing in the river, under the tree. She said, “‘You come 
and I go with you to own town (i.e., spirit town), and I will put you 
in the rice bin, because the people in the town will want to eat you in 
the nighttime; but if they come in the nighttime, you must take some 
of the feathers of the chicken and throw at them, and I will bring you 
something to eat.” 

They went to the spirit town, and she put him in the rice bin, and 
gave him something to eat. In the evening, the spirits came to eat the 
man. The man took some of the feathers and threw at them. The 
spirits were afraid of the feathers. They did this every night, and his 
wife brought him something to eat every day. The spirits said to the 
man’s wife, “We smell Ipogau.’’* His wife said, “No Ipogau in 
here.”’ In about two weeks the feathers were nearly gone. Then his 
wife told him, “‘It is better for you to go home, because there are no 
more feathers. I will give you some rice for you to eat in the way. 
I will show you the road.” The man agreed, and they went in the way. 
She showed him the road. While the man was walking in the way he 
saw his town and he asked for his wife. They said his wife was dead 
and they had buried her under his house; then he made /ayog for his wife. 


57 


The father of Siagon* was head man of Patok. He walked one night 
on the road which goes to Domayko. In the road he saw a big man 
whom he thought was Padawil. Then he smelt a bad odor and knew it 
was a ladag.® He struck it with his whip and it said, “Hah.” It was 


1 A ceremony held about a year after a funeral. 

2 See p. 10, note I. 

8 Spirit name for Tinguian. 

4 The three persons mentioned were still living when this story was recorded. 
’The name of the spirit of a dead man which still remains near its old haunts. 


RITUALISTIC AND ExpLANATORY Mytus 185 


night and he ran very fast to the council house, and on the way he threw 
away his clothes. When they came to the place where the spirit had 
stood, they found a deep hole there like a carabao wallow. 


58" 

Dalioya died; they put her in the ground under the house. After 
a while Baluga’s rice was ripe and was ready to cut. Baluga went to 
cut it. He went home before dark from his field. Dalioya came out 
from the ground. She went to cut the ricefor him. The next morning 
he went to cut the rice again. He saw the rice had been cut, but he 
did not know who cut it. He went home again before dark and went to 
cut the rice again the next morning. He saw again the rice cut by 
Dalioya, but he did not yet know who cut it. He said to himself, “I 
must wait for the person who comes to cut my rice.” After dark his 
wife came, and Baluga lay down very still; when Dalioya walked near 
him, he waked up and caught her. Dalioya said, “Let me go.” Baluga 
said, “‘No, I will not let you go.” She said, ‘‘If you come with me to 
get my life, I will be very glad.” ‘‘Yes,” said he. Then they went 
down in the ground where is the spirit’s home. When they got there 
the spirits were sleeping. Dalioya said, ‘‘Take that green bamboo cup, 
because they put my lifeinit. Baluga took it and they went up on the 
ground. One spirit waked up and said, ‘‘There are Baluga and his 
wife walking in our vine way.” All the spirits ran to catch them. 
When the spirits were going up in the vine, Baluga cut the vine with his 
bolo. The spirits fell down. Baluga and his wife went home. As 
soon as they reached their home, they made a party. There were many 
people there on that big day. They were drinking bas?, eating rice and 
meat, and singing and dancing because they were having a good time. 
That party lasted two days. After that the people went home. Baluga 
and Dalioya went to cut their rice. 


59 


The alan* once found the afterbirth outside the town and made it 
a real baby whose name was Sayen. 

Sayen lived in Benben. He was very brave and often went to 
fight without companions. 

He wanted to marry Danip4n who lives in Kadalayapan, but she 
did not wish. She hid; so Sayen married her servant, thinking she was 
Danipdn. The name of the servant was Lary. Sayen took her home. 


1 See p. 28, note 2. 
2 See p. 14. 


186 TRADITIONS OF THE TINGUIAN 


‘They had one baby. One day Sayen was making a plow under the 
house. Lary was in the house with her baby. She was singing in the 
house to her baby. ‘‘Sayen thinks I am Danipdn, but I am Lary, 
Lary no aglagr-le-gry-lry.”’ Sayen heard the song and said to 
himself that his wife was not Danipdn. He went up into the house and 
said, ‘Take off your upper arm beads, and in the morning you will go 
to the fields with your baby, because I will go there to plow.” She said, 
“Yes.”? Inthe morning he went there. He went to cut down the bam- 
boo bridge. At noon his wife carried food to him. She took her baby 
with her. When she reached the bamboo bridge it fell with her and 
they fell into the water. Sayen went back to his house. When he got 
there, he took his headaxe, spear, and shield, and he went to Kadalaya- 
pan. When he got there, he began to kill the people of the town. When 
he had killed many people the lakay' called Danipdn, ‘“‘Come out, Sayen 
is killing many people of the town, because you did something bad to 
him.” She came out to Sayen and said to him, “Do not kill all the 
people, leave some of them so I can go to borrow fire from them.” 
Sayen answered her, ‘‘Take the betel-nut in my bag and cut it in two 
pieces for me to eat, for I am very tired.”’ She took the betel-nut from 
his bag and cut it in two pieces, and Sayen chewed the betel-nut. Sayen 
spat on some of the dead people and made them alive again ane he 
married Danipd4n and took her to Benben. 

When the people in Magisang’ went to hunt deer and when they went 
to divide it, the komau, a big spirit who looks like a man, and who kills 
people,® went to them to ask them, ‘‘How many did you catch?” If 
they had caught two they told him ‘‘Two,” and the komau said, ‘‘I 
caught two also.”” When they went to their town, there were two dead 
people there in their town. Anytime they went to hunt the komau 
asked them how many they had caught, and when they said how many, 
the komau always said he had that many, and when they reached the 
town that many were dead. The komau did that often and many people 
were dead. The people in Magisang heard that Sayen was a very brave 
man and they went to him to tell him about the komau. Sayen said to 
them, “I come, but I must hide by the trees. When the komau comes 
and asks you how many deer you have caught he will ask you where I 
am. You will say to him that you do not know where I am, because 
you did not hear of me yet. I am sure the komau will ask you where 
I am, because he will smell me.”’ The people said, ‘‘Yes.”” They went 


1 Head man. 
2 Near Namarabar in Ilocos Sur. 


’ The Ilocano consider the komau a fabulous, invisible bird which steals people . 
and their possessions. See Reyes, El Folklore Filipino, p. 40. Manila, 1899. 


RITUALISTIC AND ExpLANATORY MytTus 187 


to hunt. When they reached the forest, they caught two deer and they 
went to the place where they singed and divided those deer which they 
had caught. While they were sitting there, the komau came to them 
and said, ““How many have you?” They answered, ‘‘Two.” The 
komau said, “I have two also. Sayenis here.” The people said, “We 
do not know about Sayen, where he is.” Then Sayen came out and 
killed the komau. 

Kaboniyan! went to Sayen in BenbrEn and said, “‘Are you a brave 
man, Sayen? You are brave, because you killed the komau.”” Sayen 
said, “Yes, Iam a brave man.” Kaboniyan said, ‘‘If you are a brave 
man, I will meet you in that place at a distance.’’ Sayen said, ‘‘ Yes.” 
Kaboniyan told him the day when he would meet him, and Sayen was 
to stay in the lower place and Kaboniyan in the higher place. Sayen 
went there on that day. When he reached there and was waiting he 
heard a sound like a storm and said to himself, ‘“‘Here is Kaboniyan.” 
Kaboniyan called to him, “‘Are you there, Sayen?” ‘I am here,” 
said Sayen. “Are you a brave man?” said Kaboniyan to Sayen. 
Sayen said, “Yes.’”’ Kaboniyan said to him, “Catch this,” and he 
threw his spear. Sayen caught the spear. It was as big as a large 
tree. Kaboniyan asked, “Did you catch it?” ‘‘Yes,” said Sayen. 
“Here is again,” said Kaboniyan, and threw his headaxe. Sayen 
caught it. ‘Did you catch it, Sayen?” said Kaboniyan. Sayen said, 
“Yes.”” The axe was as large as the end roof of a house. Kaboniyan 
said, “Here is again,” and threw his shield. Sayen caught it again. 
“Did you catch it, Sayen?” Sayen said, “Yes.” Kaboniyan said, 
“Here is again,” and threw a very big stone. Sayencaughtit. ‘‘Did 
you catch it, Sayen?” said Kaboniyan. Sayen said, “Yes,” and 
Kaboniyan said to him, ‘‘ Wait for me, I come down to you.” When 
Kaboniyan got there, he and Sayen fought face to face and they got 
tired, because Kaboniyan could not beat Sayen, and Sayen could not 
beat Kaboniyan. Sayen said, ‘‘I take my headaxe, because I am very 
tired.”” Kaboniyan said, ‘‘Do not take your headaxe; you are a brave 
man; I will be your friend and we will go to fight anywhere.”” Sayen 
said, ‘‘Yes.” Then they were friends and went to fight in many towns. 
If the people in the town caught them in the way when they went home 
from fighting, or when they were in the river, Sayen could be a fish and 
hide. They fought in one town. Sayen became a chicken after fight- 
ing. He went under the house where the chickens roost. He did that 
many times and the people in the town noticed that Sayen could be a 
chicken or a fish. When he came with Kaboniyan to the town to fight 


1 A powerful spirit. 


188 TRADITIONS OF THE TINGUIAN 


the people, he went under the house to the chickens’ place. The 
people said to themselves, ‘‘ We will put a fish trap there, because Sayen 
after fighting goes in the chicken coop.”” They put a trap under the 
house by the coop. Sayen came in the town again to fight. After 
fighting he went under the house and he went into the trap, and the 
people caught and killed him. 

This all happened not very long ago. 


60 


In the old times Malilipeng was walking along the trail in the woods 
when he heard the alan! in the trees. He laid down on his face as if 
dead and the alan who saw him began to wail, for they thought he was 
dead. When they brought gold and beads to place on him, he sprang 
up and drove them away. ‘‘Give us the one bead which is nagaba, or 
we will burn your house,’ said the alan. The manrefused. When he 
reached home his house was burned, but he still had the bead. 


61 


Two men went to hunt wild pig. They killed one, but had no fire 
to singe it, so one man climbed a tree to see if he could see where was a 
fire. He saw alittle fire at a distance and went to get it. When he got 
where the fire was, he saw it was in the house of analam. He was very 
much afraid, but he went up and saw the alan, who had a baby, was 
asleep. He walked very quietly, but the alan woke up and said, “‘What 
do you want?” “I want fire, for we have killed a little wild pig.” 
“Do not say little pig, but larger,” said the alan. ‘‘Larger,”’ said the 
man, for he was afraid. ‘‘Do not say larger, but big,” said alan. 
“Big.” “Do not say big, but very big,’ said the alan. ‘‘Very big,” 
said the man. Then the alan gave him the fire, and she took her big 
basket and went with him to where the pig was. They singed the pig, 
and the alan cut it up with her nails. Then she gave the liver to the 
man, and told him to take it to her house and feed the baby. The man 
went, but on the way he ate the liver. When he got to the house, he 
saw a big caldron with hot water on the fire. He took the alan’s baby 
and put it in the hot water and then went back. ‘‘Did the baby eat 
well?” asked the alan. “Very well,” he answered. Then the alan 
put most of the meat in her basket and started home. The man told 
his companion what he had done and they were both very much afraid; 
so they ran to hide. 

When the alan got home, she saw the baby dead in the water. 


1 See p. 14. 


RITUALISTIC AND EXPLANATORY MyrtTus 189 


Then she went to find the men. They had climbed a high tree which 
stood near the water, and when the alan looked in the water, she saw 
them in it. She put her hand in the water and tried to get them, but 
could not; then she looked up and saw them again. ‘‘How did you get 
up there?” she asked. ‘‘We climbed up feet first.” Then the alan 
seized a vine and started up the tree feet first. When she had almost 
reached them, they cut the vine and the alan fell to the ground and was 
dead. The men came down from the tree and went to the house of the 
alan. When they got there, they saw three jars: the first was full of 
dung; the second, of beads; the third, of gold. They took the jars with 
the beads and gold and went home. 


62 


The earth, which is very flat, was made by the great spirit Kadaklan. 
He also made the sun and moon, which chase each other over and under 
the earth. Sometimes the moon almost catches the sun, but it always 
gets tired and gives up before it succeeds. The sun and moon are the 
lights of Kadaklan and so are the stones which are stars. The dog of 
Kadaklan is the lightning. 

63 

Kaboniyan once sent a flood which covered all the land. There was 
no place for the fire to go, so it went into the bamboo, the stones, and 
the iron. Now that is why you can get fire out of the bamboo and 
stones. 

64 

A man planted rice in the high land. When it was grown, he saw 
that something was eating it, though he had a fence around it. One 
night he went to watch his field. About midnight he heard many 
wings and saw some big animals with wings alight in his rice. He ran 
and caught one, and cut off its wings. The animal was pregnant and 
soon hada young one. Since then there have been horses on the earth, 
but people have never seen any more fly. You can see the place on the 
horse’s legs where the wings used to be. 


65 
A lazy man was planting corn in the high land. He would plant a 
few seeds and then put his planting stick in the ground and lean back 
on it. After a while the stick grew there and was a tail, and the man 
became a monkey‘ 


-1In the Bagobo version of this tale, a ladle becomes the monkey’s tail. See 
BENeEDIcT, Journal American Folklore, Vol. XXVI, 1913, p. 21. 


190 TRADITIONS OF THE TINGUIAN 


66 


A very lazy boy got a piece of sugar-cane and went home with it. 
When he got home, he told his mother to take off the outside of the 
stalk so he might eat it. His mother was angry to see him so lazy and 
told him that if he could not take it off himself, to stick it up his anus. 
He did so and became a monkey. 


67 

A very lazy girl would not learn to spin, and always pretended that 
she did not know how. One day she took the cotton and asked the 
women what to do withit. “Beat it out,’ they said. Then she asked, 
“What shall I do withit then?” ‘Put it in a betel leaf on a stick and 
spin it.” Again she asked, ‘‘How shall I spin it?” “If you do not 
know how to spin, put the stick up your anus.” She did so, and became 
a monkey. After that there were many monkeys. 


68 * 


In an early time, the Tinguian were like the alzado,? and hunted 
heads. The men from one town started to another on the other side 
of the Abra river to get heads. While they were on the way, it 
rained very hard; and when they reached the river, they could not get 
across, so they prayed to the Spirit that he would give them wings to 
cross. They at once became birds; but when they reached the other 
side of the river, they could not resume the forms of men. Some of the 
men’s wives had just died, and they had bark bands on their heads, as 
is the Tinguian custom. When these became birds, their heads were 
white; but those of the others were black, and so they are to this day. 


69 
A mother had a very lazy boy who could do nothing. One day she 
went away to get something, and she put a big basket over the boy. 
When she came home, she took the basket up, but instead of the boy 
there was a bird which flew away, crying “‘sigakok, sigakok, sigakok,”’ 
—‘‘lazy, lazy, lazy.” And so that bird is called sigakok. 


70 
A long time ago there was a young man who cut all the trees in a 
little wood. When he had cut up them, he burned them, and he planted 
rice in the field. Ina few days the rice was ready to cut and the young 


1 A story accounting for the origin of the kdlau, a bird. 
2 See page 10, note I. 


RITUALISTIC AND EXPLANATORY MytTus IgI 


man went to find a girl for him to marry. He found a girl in the other 
town. He married her and he took her with him to his home. When 
they got home the man said to his wife, “Let us go to see our rice.” 
They went to see the rice. At midday they went home. The next 
day the man sent his wife to go to cut the rice. When she got to the 
rice, she thought to herself that she could not cut itina month. Said 
she to herself, ‘I want to be a bird.” She lay down on the floor ina 
little house that the man had made. She put her hat over her to be 
her blanket. Then she became a bird which we call kakok now. Her 
cloth became her feathers. In the morning the man went with some 
rice for his wife to eat. When he got there, he could not see his wife. 
He walked and walked, but he did not find her, then he came to the 
little house. He saw his wife’s hat, and he picked it up. The bird 
flew away, crying “‘kakok, kakok.”’ 


; 71 

In the first time Ganoway was the man who possessed a dog which 
caught many deer; and Kaboniyan allowed. The dog pursued the deer 
which went in a cave in the rock. The dog went in also, and Ganoway 
followed into the hole in the rock. He walked, always following the dog 
which was barking, and he felt the shrubs which he touched. The 
shrubs all had fruit which tinkled when he touched them. Then he 
broke off those branches which tinkled as he touched them, and Kaboni- 
yan allowed. He came to the end of the cave in the rock which was at 
the river Makatbay, and his dog was there, for he had already caught 
the deer, which was a buck. It was light in the place where he was, at 
the river Makatbay, and he looked at the shrub which he had broken 
off in the dark place in the cave. He saw that the shrub was denglay 
which bore fruit — the choice agate bead, which is good for the Tinguian 
dress. Hewasglad. He cut up the deer into pieces and placed it on 
a bamboo pole which he carried. He thought always of the beads and 
wished to return to that shrub which he touched. He returned and 
searched, but was not able to find it, and because he failed he returned 
to his home in An-nay. There was not one who did not envy him those 
beads which he brought home, and they asked him to show them the 
way to the cave. He showed them the hole in the rock where he and 
yhis dog had gone in. They took torches and walked, always walked, 
but at last they were not able to go further, for the rest of the cave was 
closed. That place is now called Ganoway, for he was the one who 
secured the beads which grew in the cave of Kaboniyan, which cave 

the spirit always keeps clean.! 


7 
7 


1 The cave is situated in the mountains, midway between Patok and Santa Rosa. 


192 TRADITIONS OF THE TINGUIAN 


72 

Magsawi, my jar, when it was not yet broken talked softly, but now 
its lines are broken, and the low tones are insufficient for us to under- 
stand. The jar was not made where the Chinese are, but belongs to 
the spirits or Kaboniyan, because my father and grandfather, from 
whom I inherited it, said that in the first times they (the Tinguian) 
hunted Magsawi on the mountains and in the wooded hills. My 
ancestors thought that their dog had brought a deer to bay, which he 
was catching, and they hurried to assist it. They saw the jar and tried 
to catch it but were unable; sometimes it disappeared, sometimes it 
appeared again, and because they could not catch it they went again 
to the wooded hill on their way to their town. Then they heard a voice 
speaking words which they understood, but they could see no man. 
The words it spoke were: ‘“‘ You secure a pig, a sow without young, and 
take its blood, so that you may catch the jar which your dog pursued.” 
They obeyed and went to secure the blood. The dog again brought to ° 
bay the jar which belonged to Kaboniyan. They plainly saw the jar 
go through a hole in the rock which is a cave, and there it was cornered 
so that they captured the pretty jar which is Magsawi, which I in- 
herited. 

(Told by Cabildo, of Patok, the owner of the famous talking jar, Magsawi.) 


73 
Once then sun and moon fought. The sun said, ‘‘ You are moon, not 
so good; if I give you no light, you are no good.”” The moon answered, 
“You are sun and very hot. I am moon and am better. The women 
like me very much, and when I shine they go out doors to spin.” Then 
the sun was very angry and took some sand and threw it on the moon, 
and that is why there are dark places on the moon now. 


74 

In the old time, a man went with others to get heads. They were 
gone very, very long, and the man’s daughter, who was little when he 
went away, was grown up and beautiful when he returned. When he 
got to the gate of the town, his daughter went to hold the ladder for him 
to come in.' The man did not recognize his daughter, and when he 
saw her holding the ladder for him, he threw his arms around the ladder 
and seized and kissed her. The girl was very sorrowful because her 
father had not recognized her and had misunderstood her intentions; so 


1 The old custom was that when a party returned from a head hunt the women 
went to the gate and held ladders in a A so the men did not pass through the gate; 
or they laid them on the ground and the men jumped over them. 


RITUALISTIC AND EXPLANATORY MytTus 193 


she went home and said to her mother, “‘It is better now that I become 
a coconut tree, to stand close by our house.’”’ In the morning the 
man and his wife missed the girl, and when they looked out doors, there 
stood a fine coconut tree close to the house; so they knew that she had 
changed to the tree. 


- 75 

In the old times there were two flying snakes in the gap of the Abra 
river.._ Many men had been killed by them. So the head man of Abra 
invited Malona and Biwag, two very brave men from Cagayan, to come 
and help him kill the snakes. They came at once with big bolos, shields, 
and the trunk of the banana tree, which they used to fight with. When 
they arrived, they were taken to the gap, and the snakes attacked them. 
The men fought with the trunk of the banana tree, and the wings of the 
snakes stuck to the trunk; so they killed them easily. When they had 
killed them, they came back to the leader and showed him, and he asked 
what should be their pay. They did not ask any reward, but the leader 
gave them gold in the form of deer and horses. Then they went home, 
and after that the people of Abra could pass through the gap. 


76 

Hundreds of years ago there were two people who were husband 
and wife. Their names were Tagdpen and Gidben, and they had only 
one son whose name was Soliben. Those people came from Ilocos 
Norte; they came down to Vigan to pass a while, then came into the 
Abra river. When they were in Banodng, they sailed on a raft in the 
Abra river to come up to Langiden. When they reached that town, 
they stopped there to stay a short time, because Tag4pen went to the 
town to give thoughts to the people there and to give a nice face to the 
girls. When Tagdpen was in the town, in Langiden, his son Soliben was 
weeping on the raft by his mother. “Sleep, sleep, sleep, my dear son, 
because your father is not here yet; it-to-tes, it-to-tes, so sleep my son, 
do not weep,” said his mother, whose name is Gid4ben. When Tagdpen 
came back from the town of Langiden, they began to sail again until 
they came to Pidigan. When they reached the town of Pidigan, they 
stopped there because Tag4pen went to the town to give a nice face to 
the ladies and girls. Then his son wept again, ‘‘Oh, dear son, sleep, 
sleep, sleep; oh, dear son, sleep, sleep, sleep, for your father is not here 
yet. When hecomes back, he will get bananasfor youtoeat. It-to-tes, 
it-to-tes, it-to-tes, sleep, Soliben, sleep, my son; do not weep; your 
father will give you to eat,”’ said the mother. Inashort time Tagdpen 


1 The river emerges from Abra through a narrow pass in the mountains. 


194 TRADITIONS OF THE TINGUIAN 


came back from the town and they sailed to come up. When they 
reached the mouth of the Sinalang river, they came up in the river; 
they sailed up here; this is the river of Sinalang town (Patok). “We 
go there to give the people some nice face and good thoughts, so they 
will be very wise.”. When they arrived in Sinalaiig town, they left 
their raft in the river and went upinthe town. When they reached the 
town, every person went to them to give their regards. Tagdpen and 
his wife with her son stayed in a little house we call balaua; they lived 
there teaching many dalengs! and bagayos' of the Tinguian people. 


1 Songs. 


FABLES 


77 
THE TURTLE AND THE MONKEY 


There was once a turtle and a monkey who went to make a clearing. 
The monkey did not work, but the turtle was the one which cleared the 
land. When one day passed, “‘Let us go to plant,’ said the turtle. 
They went, and banana was what they went to plant. The turtle 
planted his in the clearing, but the monkey hung his in a tree when he 
went to climb. Five days passed. ‘‘Let us go to see our planting,” 
said the turtle. When they arrived where they had planted, the mon- 
key saw that his banana was dry, but that which the turtle had planted 
bore ripe fruit. When the monkey reached the place where the turtle 
sat, ‘I am waiting for you, monkey, for I cannot climb my banana 
tree.’”’ ‘Give me fruit, and I will go to climb. My banana which I 
hung in the tree did not bear fruit,’’ said the monkey. The turtle 
laughed and agreed, but when the monkey climbed in the tree he only 
ate and did not throw down any fruit. ‘‘Give me, monkey,” said the 
turtle. ‘The thumb still eats,” replied the monkey. Then he pushed 
a banana up his anus and after that threw it down. The turtle ate it 
and again asked for fruit. ‘The little finger still eats,”’ said the mon- 
key. Then he finished eating the fruit and he slept on the banana tree. 
The turtle went to search for long sharp shells, and when he had secured 
them he planted them upright around the tree, and cried, ‘‘Bad in the 
east. Bad in the west.” Then the monkey jumped, and the shells 
pierced his side so that he died. 

The turtle dried his meat and sold it to the other monkeys, and 
when he had finished selling he went under the house and hid beneath a 
coconut shell. When all the monkeys had eaten the turtle cried, 
“They eat their relative.” Then the monkeys heard, but could not see. 
The turtle called many times until at last they found him beneath the 
coconut shell. They agreed to kill him with the axe, but the turtle 
laughed and pointed to the marks on his back. The monkeys believed 
him when he said he had often been cut by his father and grandfather; 
so they did not cut, but went to get fire. ‘You cannot kill me with 


1 A similiar incident is found in the Northern Celebes and among the Kenyah of 
Borneo. See BezMER, Volksdichtung aus Indonesien, p. 304. (Haag, 1904.) Hose 
and McDouGa t., Pagan Tribes of Borneo. Vol. II, p, 148, London, 1912. 


195 


196 TRADITIONS OF THE TINGUIAN 


that. Do you not see that my back is almost black from burning.” 
‘* Ay-ay,’’ said the monkeys, “‘let us tie a stone to his waist and drown 
him in the lake.” The turtle cried and begged them to spare him, but 
the monkeys did not know that the water was the cause of his living, 
for it was his home. They threw him in the lake and when they had 
watched a long time, they saw him float on the water and he was holding 
alarge fish. Then all the monkeys tied stones to their waists and dived 
in the lake to catch fish. They did not float in the lake, but they died. 
Only a pregnant monkey was left, but the turtle came and drowned her 
also.* 


78 

A turtle and a big lizard went to the field of Gotgotapa to steal 
ginger. When they got there the turtle told the lizard he must be 
very still; but when the lizard tasted the ginger, he exclaimed, ‘‘The 
ginger of Gotgotapa is very good.” “Be still,” said the turtle; but 
again the lizard shouted louder than before. Then the man heard 
and came out of his house to catch the robbers. The turtle could 
not run fast, so he lay very still, and the man did not see him; but 
the lizard ran and the man chased him. When they were very far, 
the turtle went into the house. Now, the man had a coconut shell 
which he used to sit on, and the turtle hid under it. 

The man could not catch the lizard, so in a while he came back to 
his house and sat on the shell. Bye and bye, the turtle called “‘ Kook.” 
Then the man jumped up and looked all around to find where the 
noise came from, but he could not find. The turtle called ‘‘Kook” 
again and the man tried very hard to find what made the noise. The 
turtle called a third time more loudly and then the man thought it was 
his testicles which made the noise, so he took a stone and hit them; then 
he died and the turtle ran away. 

When the turtle got a long way, he met the lizard again and they 
saw some honey on the branch of a tree. “I run first to get,” said the 
turtle; but the big lizard ran fast and seized the honey; then the bees 
stung him and he ran back to the turtle. On their road they saw a 
bird snare. The turtle said, ‘That is the paliget® of my grandfather.” 
Then the lizard ran very fast to get it, but it caught his neck and held 
him until the man who owned it came and killed him. Then the turtle 
went away. 


1 A variant of this tale is told by the Bagobo of southern Mindanao. See BENE- 
Dict, Journal of American Folklore, Vol. XXVI, 1913, p. 59. 


* The gold or silver wire worn by women or men about their necks. 


FABLES 197 


79 


The polo! said to a boy named Ilonen, ‘‘ Tik-tik-loden, come and 
catch me,”’ many times. Then the boy answered, “I am making a 
snare for you.” The bird called again, ‘“Tik-tik-loden.” “I am 
almost finished,” said Ilonen. Then the bird called again and the boy 
came and put the snare over the bird and caught it. He took it home 
and put it in a jar and then went with the other boys to swim. While 
he was gone, his grandmother ate the bird. Ilonen came back and 
went to the jar to see the bird, but no bird. ‘Where is my bird?’ he 
said. “I do not know,” said his grandmother. ‘‘Let me see your 
anus,” said the boy. Then he saw his grandmother’s anus and he saw 
feathers there and was very angry. “It is better I get lost,” he said 
and went away. He came to a big stone called balintogan and said, 
“Stone, open your mouth and eat me.” Then the stone opened his 
mouth and swallowed the boy. His grandmother went to find him and 
looked very much. When she came to the stone, it said, “Here is.” 
She called the horses to come to the stone. They kicked it, but could 
not break. She called the carabao and they hooked it, but only broke 
their horns; then she called the chickens and they pecked it, but could 
not open. Then she called thunder, but it could not help. Then her 
friends came to open the stone, but could not, so she went home without 
the boy. 


80 


A frog was fastened to a fish hook in the water. A fish came and 
said, ‘‘What are you doing?” “I am swinging,” said the frog, “come and 
try if you wish.” But the fish was angry with the frog. ‘You can not 
catch me,” said the frog. Then the fish jumped up to catch him, but 
the frog pushed his anus upon the stick and left the hook so the fish 
was caught. 


81 


The five fingers were brothers. The other four sent the little 
thumb to get posel. He went to get, but when he got there, the posel 
said, “‘Kiss me, for I have a good odor to you.” So the thumb kissed 
him, and his nose stuck to the bamboo. The others could not wait so 
long, so they sent the first finger to get. When he got there, he saw 
the thumb, and said, ‘‘What are you doing?” ‘I am smelling this 
posel, for it has a good smell.”’ Then the first finger smelled and his 
nose was caught. The others could not wait, so they sent the second 


1 A little bird. 
2 A kind of bamboo. 


ae ae RE oe, | 
é 


198 TRADITIONS OF THE TINGUIAN 


finger and it happened the same. Also the third, and he also became 
fast. Then little finger went and when he saw the others, he said, 
“You are very crazy,” and he cut them loose. 


82! 

Carabao met loson® in the river. ‘‘You are very slow,” said the 
carabao. ‘‘No, I can beat you in a race,” said loson. “Let us try,” 
said the carabao. So they started torun. When the carabao reached 
a long distance, he called, “‘Shell,”” and another shell lying by the river 
answered, ‘‘Yes.” He ran again and again, and every time he stopped 


to call, another shell answered. At least the carabao ran until he 
died. 


ih 83 


A crab and kool* went to the forest to get wood for fuel. The crab 
cut his wood and the shell went to cut his. ‘‘Tie very good your wood 
which you get,” said kool to the crab. The crab pulled the ropes so 
tightly that he broke his big legs and died. When the shell went to see 
where the crab was, he found him dead, and he begun to cry until he 
belched; then his meat came out of his shell and he was dead also. 


84* 
A mosquito came to bite a man. The man said, ‘‘You are very 


little and can do nothing to me.”” The mosquito answered, “‘If you had 
no ears, I would eat you.” 


85 

A boy’s parents sent a man to carry gifts to the girl’s house, and see 
if they would agree to a marriage. When he got to the door of the 
house, the people were all eating kool, and when they sucked the meat 
out of the shell, they nodded their heads. The man saw them nod, so 
did not state his errand, but returned and said that the people in the 
house all desired the union. Then the boy’s people got ready the 
things for pakdlon® and went to the girl’s house. The girl’s parents 
were very much surprised. 


86 


A man went to the other town. When he got there, the people were 
eating Jabon.° Heasked them what they ate, and they said pangaldanen 


1 For other versions of this tale see p. 29, note 3. 
2A shell. 

3 A shell. 

4 See p. 29, note 4, for Borneo parallel. 

5 See p. II. 

6 Bamboo sprouts. 


FABLES — 199 


(the bamboo ladder is called “‘aidan’’). He went home and had 
nothing to eat but rice, so he cut his ladder into small pieces and cooked 
all day, but the bamboo was still very hard. He could not wait longer, 
so called his friends and asked why he could not make it like the people 
had in the other town. Then his friends laughed and told him his mis- 
take. 
87 

A man went to get coconuts and loaded his horse heavily. He met 
a boy and asked how long to his house. ‘‘If you go slowly, very soon; 
if you go fast, all day,” said the boy. The man did not believe, so hur- 
ried his horse and the coconuts fell off, so he had to stop and pick them 
up. He did this many times and it was night before he got home. 


88 


Two women went to get atimon'! which belonged to the crocodile. 
“You must not throw the rind with your teeth marks where the crocodile 
can see it,’”’ said the first woman. Then they ate; but the other woman 
threw a rind with her teeth marks in the river, and the crocodile saw it 
and knew who the woman was. He was very angry and went to her 
house and called the people to send out the woman so he could eat her, 
for she had eaten his atimon. ‘‘Yes,” they said, “but sit down and 
wait a while.”” Then they put the iron soil turner in the fire until it 
was red hot. “Eat this first,’”’ they said to the crocodile, and when he 
opened his mouth, they threw it very far into his body and he died. 

89? 

There was a man named Dogidog who was very lazy and very poor. 
His house was small and had no floor, only the boards to put the floor 
on. He went to the forest to cut bamboo with which to make a floor, 
and he carried cooked rice with him. When he got there he hung the 
rice in a tree and went to cut the bamboo. While he was gone, a cat 
came and ate the rice, so when the man got hungry and came to eat, he 
had no rice, so he went home. The next day he went to cut again, and 
when he had hung the rice in the tree, the cat came to eat it. The third 
day he went again and hung the rice in the tree, but fixed it in a trap; 
then he hid in some brush and did not cut bamboo. The cat came to 
eat the rice and was caught. Then the man said, “I will kill you.” 


1 The fruit of a wild vine. 
2 The chief incidents in this tale resemble those in the Sea Dayak story of Sim- 
pang Impang. See Hose and McDouGAa t_, Pagan Tribes of Borneo, Vol. II, p. 144 
- (London, 1912.) 


200 ‘ TRADITIONS OF THE TINGUIAN 


*‘No,”’ said the cat, ‘do not killme.” ‘Alright, then I take you home 
to watch my house,” said the man. Then he took the cat home, and 
tied it near the door of his house and went away. When he came 
back, the cat had become a cock. 

““Now I go to the cock fight at Magsingal,’’! said Dogidog, and he 
put his rooster under his arm and started for the place. He was cross- 
ing a river when he met a crocodile. ‘‘Where are you going, Dogi- 
dog?” said the crocodile. ‘‘To the cock fight at Magsingal,”’ said the 
man. ‘‘Wait, I go with you,” said the crocodile. Then they went. 
Soon they metadeer. ‘‘Where are you going, Dogidog?”’ said the deer. 
“To the cock fight at Magsingal,” said the man. ‘Wait, I go with 
you,” said the deer. Then they went again. In the way they met. 
Bunton.” ‘Where are you going?” saidit. ‘To Magsingal to the cock 
fight,” said the man. ‘‘Wait, I go with you,” said the mound. Then 
they went again and soon they met a monkey. ‘‘ Where are you going, 
Dogidog?” said the monkey. ‘‘To the cock fight at Magsingal,” said 
the man. ‘Wait, I go with you,” said the monkey. Then they went 
until they reached the place where was the fight in Magsingal. 

Thecrocodile said to Dogidog, “If any man wants to sink in the water, 
I can beat him.”” The deer said, “‘If any man wants to run, I am very 
fast.”” Then the earth said, “‘If any man wants to wrestle, I know very 
well how to do.” The monkey said, ‘‘If any man wants to climb, I 
can go higher.” Then they took the rooster to the place of the fighting, 
and Dogidog had him fight the other rooster. But the rooster had been 
a cat before, and he seized the other rooster in his claws, as a cat does, 
and killed it. Then the people brought many roosters and bet much 
money and the rooster of Dogidog, which was a cat before, killed them 
all, so there were no more roosters in Magsingal, and Dogidog won much 
money. 

The people wanted some other sport, so they brought a man who 
could stay very long under water, and Dogidog had him try with the 
crocodile. After more than two hours, the man had to come up first. 
Then the people brought a man who runs very fast, and the deer raced 
with him, and the man could not beat the deer for he was very fast. 
Then they brought a very big man, but he could not throw the earth. 
Last, the people brought a man who climbs very well and the monkey 
climbed with him, and went much higher than the man. 

Dogidog had very much money and he bought two horses to carry 
the sacks of silver to his house. When he got near to the town, he tied 


1 A town in Ilocos Sur. 
2 A mound of earth raised by the ants. 


FABLES 201 


his horses and went to tell his mother to go and ask to buy the good 
house from the rich man. ‘How can you buy?” said the rich man, 
“‘when you have no money?” Then his mother went home and the 
man went to get two sacks of money to send to the rich man. When the 
rich man saw so much money, he said, ‘‘Yes,” for the money was in 
sacks and was not counted. Then Dogidog went to live in the good 
house and the rich man still had no house, so he had no where to go when 
the rain came. 


gO 

A wood-chopper went to the woods. When he passed where the 
brook ran, ‘‘Go away, go away,” he said to Banbantay, the spirit of the 
brook. He heard a voice in the thicket. The voice said, “‘I should 
think he would see me.” The man answered, “Yes, I see you.” The 
spirit said, ‘Where am I now?” The man answered, ‘You are in the 
thicket.”” The spirit came down and said, “Put my poncho on you.” 
When he has it on, no one can see him.! ‘‘Seeif I really can see you in 
my poncho.” ‘The man took the poncho and put it on, then the spirit 
could not see him any more, because the cloth made him invisible. 
Then the man went home. When he reached there, he said to his wife, 
“Wife, where am I now?” She cried because she thought him dead. 
He said, ‘“‘Do not cry, for I am not dead, but I have received a poncho 
which makes me invisible.”” The man took off his poncho and embraced 
his wife, which made his wife laugh at him, for she knew then that her 
husband was powerful. 


gI 

A fisherman went to catch fish with his throw net. While he was 
fishing, a big bird, Banog, saw him. It seized the man, put him on its 
back and flew away. It lighted ona very big tree in the forest. Inthe 
thicket there was a nest with two small Banog in it. 

After the bird had put the man near the nest, it flew away again, and 
the nestlings wished to eat the man, but he defended himself so they 
could not eat him. He took one in each hand and jumped from the 
tree, and the young birds broke his fall so that he was not hurt. The 
man was much frightened by the things which had happened to him, 
and he ran to his home. When he arrived home, he told with tears 
what had happened to him. His family were very happy over his re- 
turn, and made him promise not to go alone again to fish. 


1Same idea is held by the Ilocano. See Reyes, El Folklore Filipino, p. 34. 
Manila, 1889. See also p. 29, note 7. 


ABSTRACTS 


I 


Two women are gathering greens when a vine wraps around one and 
carries her to the sky. She is placed near to spring, the sands of which 
are rare beads. Small house near by proves to be home of the sun. 
Woman hides until owner goes into sky to shine, then goes to house 
and prepares food. Breaks up fish stick and cooks it. It becomes 
fish. Single grain of rice cooked in pot the size of a ‘“‘rooster’s egg”’ 
becomes sufficient for her meal. Goes to sleep in house. Sun returns 
and sees house which appears to be burning. Investigates and finds 
appearance of flames comes from beautiful woman. Starts to prepare 
food, but awakens visitor. She vanishes. Each day sun finds food 
cooked for him. Gets big star to take his place in sky; returns home 
unexpectedly and surprises woman. They chew betel-nut together 
and tell their names. The quids turn to agate beads, showing them to 
be related, and thus suitable for marriage. Each night sun catches fish, 
but woman refuses it, and furnishes meat by cooking fish stick. 

Woman decides to go with husband on daily journey through sky. 
When in middle of heavens she turns to oil. Husband puts her in a 
bottle and drops it to earth. Bottle falls in woman’s own town, where 
she resumes old form and tells false tale of her absence. She becomes 
ill, asks mother to prick her little finger. Mother does so and child pops 
out. Child grows each time it is bathed. Girl refuses to divulge name 
of child’s father. Parents decide to celebrate balaua and invite all 
people. Send out oiled betel-nuts covered with gold to invite guests. 
When one refuses, nut begins to grow on his knee or prized animal until 
invitation is accepted. Child is placed by gate of town in hopes it will 
recognize its father. Gives no sign until sun appears, then goes to it. 
Sun appears as round stone. Girl’s parents are angry because of her 
choice of a husband and send her away without good clothes or orna- 
ments. 

Sun, wife and child return home. Sunassumesformofman. They 
celebrate balaua and invite all their relatives. Guests chew betel-nuts 
and the quid of the sun goes to that of PagbokAsan, so it is known that 
the latter is his father. Parents of sun pay marriage price to girl’s 
people. 


202 


ABSTRACTS 203 


2 


Aponibolinayen who is very ill expresses a desire for mangoes which 
belong to Algaba of Dalaga. Her brother dispatches two men with © 
presents to secure them. One carries an earring, the other anegg. On 
way egg hatches and soon becomes a rooster which crows. They 
spread a belt on the water and ride across the river. When they bathe, 
the drops of water from their bodies turn to agate beads. Find way to 
Algaba’s house by following the row of headbaskets, which reaches from 
the river to his dwelling. Defensive fence around the town is made 
up of boa constrictors, which sleep as they pass. Algaba seizes his 
spear and headaxe intending to kill the visitors, but weapons shed tears 
of oil. He takes other weapons, but they weep tears of blood. He then 
makes friends of the intruders. Learning their mission he refuses their 
gifts, but gets fruit and returns with them to their town. On way he 
uses magic and causes the death of Aponibolinayen. He takes her in 
his arms and restores her to life. While she rests in his arms, their 
rings exchange themselves. They chew betel-nuts and tell their names. 
The quids turn to agate beads and lie in rows. This is good sign. 
They marry and go to Algaba’s town. They celebrate Sayang and 
send betel-nuts to invite their relatives. When the guests cross the 
river, the drops of water which run from their bodies are agate beads 
and stones of the river are of gold. Guests all chew betel-nut and lay 
down their quids. By arrangement of quids they learn the true parents 
of Algaba. His brother-in-law wishes to marry his new found sister 
and offers an engagement present. An earring is put in a jar and it is 
at once filled with gold, but Algaba lifts his eyebrows and half of the 
gold vanishes. Another earring is put in jar, and it is again full. Mar- 
Triage price is paid later. 


3 


Aponitolau falls in love with girl he meets at the spring. They 
chew betel-nuts and tell their names. Girl gives false name and 
vanishes. Aponitolau sends his mother to arrange for his marriage 
with the girl. She wears a hat which is like a bird, and it gives her a 
bad sign, but she goes on. She crosses river by using her belt.as a raft. 
The girl’s parents agree to the match and price to be paid. Girl accepts 
a little jar and agate beads as engagement present. When Aponi- 
tolau goes to claim bride, he finds he is betrothed to wrong girl. His 
parents celebrate Sayang and invite many people, hoping to learn 
identity of girl at spring. She does not attend, but Aponitolau finds 
her among betel-nuts brought him by the spirit helpers. They chew 


204 TRADITIONS OF THE TINGUIAN 


betel-nuts and learn they are related and that both possess magical 
power. 

After their marriage Aponitolau goes to his field. There he keeps 
many kinds of jars which act like cattle. He feeds them with lawed 
leaves and salt. While he is gone, the woman to whom he was first 
betrothed kills his new wifd. He restores her to life. Takes her and 
her parents to the field to see him feed his jars. 


4 


A bird directs Aponitolau in his search for the maiden Asibowan. 
Girl furnishes him with food by cooking a fish stick. They have a 
daughter who grows one span each time she is bathed. Aponitolau 
discovers that his parents are searching for him, and determines to go 
home. Asibowan refuses to accompany him, but uses magic and trans- 
fers him and child to his town. 

Aponitolau falls in love with girl he sees bathing, and his mother 
goes to consult her parents. She crosses river by using her belt as a 
raft; when she bathes, the drops of water from her body become agate 
beads. The girl’s people agree to the marriage and accept payment 
for her. 

Aponitolau and his bride celebrate Sayang and send out betel-nuts 
to invite the guests. Asibowan refuses to attend, but a betel-nut 
grows on her pig until, out of pity, she consents. 

After the ceremony the brother of the bride turns himself into a 
firefly and follows her new sister-in-law. Later he again assumes human 
form and secures her as his wife. 


5 


The mother of Gawigawen is well received when she goes to seek a 
wife for her son. The girl’s mother furnishes fish by breaking and 
cooking the fish stick. A day is set for payment of the marriage price. 
Guests assemble and dance. When bride dances she is so beautiful 
that sunshine vanishes, water from the river comes up into the town and 
fish bite her heels. When she arrives at her husband’s home, she finds 
sands and grass of spring are made up of beads, and the walk and 
place to set jars are large plates. Her husband cuts off head of an old 
man and a new spring appears; his blood becomes beads and his body a 
great shade tree. Bride who has not yet seen the face of her husband 
is misled by evil tales of jealous women, and believes him to be a mon- 
ster. During night she turns to oil, slips through floor and escapes. 
In jungle she meets rooster and monkey, who tell her she is mistaken 
and advise her to return home. She continues her way and finally 


ABSTRACTS 205 


reaches ocean. Is carried across by a carabao which at once informs 
its master of the girl’s presence. 

The master comes and meets girl. They chew betel-nut, and the 
quids turn to agate beads, so they marry. 

They make Sayang and send betel-nuts to summon relatives. Nuts 
grow on pet pigs of those who refuse to go. 

Guests are carried across river by betel-nuts. During dance 
Gawigawen recognizes his lost wife and seizes her. Is speared to death 
by the new husband, but is later brought back to life. In meantime 
the alan (spirits) inform the parents of the new groom that he is their 
child (from menstrual blood). Parents repay Gawigawen for his lost 
bride, and also make payment to the girl’s family. 


6 


The enemies of Aponibolinayen, thinking her without the protection 
of a brother, go to fight her. She glances off their spears with her 
elbows. Her weapons kill all but Ginambo, who agrees to continue 
fight in one month. 

Aponigawani has a similar experience with her enemies. A month 
later the two women meet as they go to continue the fight against their 
foes. They chew betel-nut, and quidof Aponibolinayen is covered with 
gold and that of her companion becomes an agate bead. They agree 
to aid each other. Go to fight and are hard pressed by foes. Spirit 
helpers go to summon aid of two men who turn out to be their brothers 
— were miscarriage children who had been raised by the alan. They 
go to aid sisters and kill so many people that pig troughs are floating in 
blood. One puts girls inside belt. They kill all the enemies and send 
their heads and plunder to the girls’ homes. Brothers take girls to 
their parents. Father and mother of Aponigawani celebrate balaua and 
summon guests by means of oiled betel-nuts covered with gold. Guests 
chew betel-nut and spittle of children goes to that of parents, so rela- 
tionship is established. Alan explain how they raised the miscarriage 
children. Heads of enemies are placed around the town and people 
_ dance for one month. Aponibolinayen marries brother of Aponi- 
gawani, who in turn marries the brother of her friend. Usual cele- 
bration and payments made. Relatives receive part of price paid for 
brides. 


7 


Aponitolau dons his best garments, takes his headaxe and spear, and 
goes to fight. When he reaches the spring which belongs to the ten- 
headed giant Giambélan, he kills all the girls, who are there getting 


206 TRADITIONS OF THE TINGUIAN 


water, and takes their heads. The giant in vain tries to injure him. 
Spear and headaxe of Aponitolau kill the giant and all the people of his 
town and cut off their heads. Heads are sent in order to hero’s town — 
giants’ heads first, then men’s, and finally women’s. On return jour- 
ney Aponitolau is followed by enemies. He commands his flint and steel 
to become a high bank which prevents his foes from following. Upon 
his arrival home a great celebration is held; people dance, and skulls 
are placed around the town. 


8 
Aponitolau and his wife decide to celebrate Sayang, but he goes first 


to take the head of old man Ta-ddan. He uses magic and arrives at. 


once where foe lives. They fight and Ta-ddan is beheaded. While 
Aponitolau is gone, an Ilocano comes to town and tries to visit his wife. 
She at first refuses to see him, but when he returns a needle she has 
dropped he puts a love charm on it. She then receives him into house. 
He remains until Aponitolau returns, then leaves so hastily he forgets 
his belt of gold. Woman hides belt in rice granary, but it reveals self 
by shining like fire. Aponitolau is suspicious and determines to find 
owner. As guests arrive for the celebration, he tries belt on each until 
he finds right one. He cuts off his head and it flies at once to his wife’s 
breasts and hangs there. She flees with her children. They reach 
town, which is guarded by two kinds of lightning, but they are asleep 
and let them pass. They sleep in the balaua and are discovered by the 
owner of the place, who turns out to be an afterbirth brother of the 
woman. He removes the head of the dead Ilocano from her breasts. 
Betel-nuts are sent to summon their father and mother, who are sur- 
prised to learn of their afterbirth son. He returns home with them. 
Aponitolau fails to be reconciled to his faithless wife. 


9 


Ayo is hidden by her brother, but meets Dagdagalisit, who is fish- 
ing, and becomes pregnant. Child pops out between third and fourth 
fingers when Ayo has her hand pricked. Baby objects to first name; so 
is called Kanag. Milk from Ayo’s breasts falls on her brother’s legs 
while she is lousing him, and he thus learns of the child. He deter- 
mines to build a balaua and invite all people, so he may learn who the 
father is. Sends out oiled betel-nuts to invite the guests and when one 
refuses to attend they grow on him or his pet pig. Dagdagalisit attends 
wearing only a clout of dried banana leaves. Brother of Ayo is enraged 
at her match and sends her and the baby away with her poor husband. 
When they arrive at her new home, Ayo finds her husband a handsome 


bul 


ABSTRACTS 207 


man who lives in a golden house, and whose spring has gravel of gold and 
agates. They summon their relatives to celebrate balaua with them. 
While Ayo’s brother is dancing, her husband cuts off his head, but he 
is brought back to life. Ayo’s husband pays her parents for her, but 
half the payment vanishes when her mother raises eyebrows. Husband 
again completes payment. They chew betel-nut and the quids of the 
children go to those of their parents. Dagdagalisit’s parents learn he 
is a miscarriage child who was cared for by the alan (spirits). 


1ae) 


Aponibalagen uses magic to create a residence in the ocean for his 
sister. Takes her and companions there on backs of crocodiles. Re- 
turns home. 

Ingiwan who is walking is confronted by high bank and is forced to 
cross the ocean. Rides on his headaxe past the sleeping crocodiles 
which guard the maiden. Turns self into firefly and reaches girl. 
Assumes own form and chews betel-nut with her. Omens are good. 
He returns home and soon maiden is troubled with intense itching be- 
tween her last fingers. She has place pricked, and baby boy pops out. 
Child grows one span at each bath. Aponibalagen learns of child when 
milk from sister’s breasts falls on him. He takes her home and pre- 
pares to celebrate balaua. Oiled betel-nuts are sent to summon guests. 
They grow on knees of those who refuse to attend. Ingiwan, poorly 
clad, appears at the ceremony and is recognized by the child but not 
byitsmother. Girl’s brother, in rage, sends her away with the stranger. 
He assumes own form and proves to be handsome and wealthy. When 
they celebrate balaua, they chew betel-nut and thus learn who are his 
true parents. 


II 


When Aponitolau goes to visit his cousin, he finds him celebrating 
Sayang. He is incensed because no invitation has reached him, so sits 
in shade of tree near the spring instead of going up to the village. He 
finds the switch lost by Aponibolinayen. He is induced to attend the 
ceremony, where he meets with an old enemy, and they fight. The 
hawk sees the struggle and reports the death of Aponitolau to his sister. 
She sends her companions to avenge the death and they kill many 
people before they learn that the hawk was mistaken. Aponitolau 
restores the slain to life. He agrees to fight his enemies in two months. 
Before he goes to battle he summons the old men and women, and has 
them examine a pig’s liver and gall. The omens are favorable. Dur- 
ing the fight he becomes thirsty and his headaxe supplies him with water. 


208 TRADITIONS OF THE TINGUIAN 


He stops the slaughter of his enemies when they. agree to pay him one 
hundred valuable jars. The jars and heads of the slain take them- 
selves to his home. A celebration is held over the heads, and skulls are 
exhibited around the town. 

Aponitolau goes to return the switch of Aponibolinayen. They 
chew betel-nuts and tell their names. Their finger rings exchange 
themselves, while their betel quids turn to agate beads and arrange 
themselves in lines — a sign of relationship. He cooks a stick and it 
becomes a fish. The girl vanishes, but Aponitolau turns himself into 
a firefly and finds her. They remain together one night, then he 
departs. On his way home he is seized by an immense bird which 
carries him to an island guarded by crocodiles. He is forced to marry 
a woman also captured by the bird. 

Aponibolinayen gives birth to a child called Kanag. Child is 
delivered when an itching spot on mother’s little finger is pricked. 
Kanag is kept in ignorance of father’s fate until informed by an old 
woman whom he has angered. He goes in search of his father. By 
using power of the betel-nut he is enabled to cross the water on the 
backs of sleeping crocodiles. He kills gigantic snakes and finally the 
bird which had carried away his father. He takes father and the 
captive woman back home. Both women claim Aponitolau as hus- 
band. A test is held and Aponibolinayen wins. 


I2 


Pregnant woman expresses desire for fruit of bolnay tree. Her 

husband asks what it is she wishes, and she falsely tells him fish roe. 
He uses magic to catch all fish in the river, and selects one with roe, 
releases others. She throws it to the dogs, and tells husband it is the 
liver of a deer she needs. He secures it, but when it likewise is fed to 
the dogs, he changes self into an ant and hides near wife until he learns 
her real wish. He secures the bolnay fruit, but upon his return allows 
his sweethearts to get all but a small piece of it.. His wife eats the bit 
left and desires more. She quarrels with husband, who in rage drags 
her to the bolnay tree and places her in a hole. Her child Kanag is 
born when an itching spot between her third and fourth fingers is 
pricked. Child grows with each bath. He agrees to go with other boys 
to fight. Plants a Jawed vine which is to keep his mother informed as 
to his condition. Child’s father is with war party, but does not recog- 
nize son. It rains continually so party cannot cook; but the spirit 
helpers of child’s mother feed him, and he shares food with companions. 
They plan ambush near enemies’ town. Kanag cuts off head of a pretty © 
girl; his companions kill an old man and woman. They return home 


ABSTRACTS 209 


and hold dance around the heads. When Kanag dances, earth trembles, 
coconuts fall, water from river enters the town, and the fish lap his 
feet. His father is jealous and cuts off his head. His mother sees 
lawed vine wilt and knows of son’s death. Informs her husband he has 
killed son. She restores Kanag to life and they leave. Husband tries 
to follow, but magic growth of thorns in trail prevents. He is finally 
reconciled to his family and has former sweethearts killed. 


13 

A pregnant woman desires the fruit of an orange tree which belongs 
to the six-headed giant Gawigawen. Her husband asks her what it is 
she desires and she replies falsely; first, that she wishes a certain fruit, 
then fish roe, and finally deer liver. He secures each, taking the roe 
and liver out of the fish and deer without causing their death. Each of 
the articles makes the woman vomit, so her husband knows that she is 
not satisfied. Transforming self into a centipede he hides until he 
learns her real wish. Arms self and starts on perilous mission, but first 
plants Jawed vine in house. By condition of vine wife is to know of his 
safety or death. 

On way small dog bites him; he is tested by lightning and by thunder, 
and in each case gets a bad sign, but continues journey. Sails over 
ocean on his headaxe. Reaches cliff on which the town of the giant is 
placed, but is unable to scale it. Chief of spiders spins a web on which 
he climbs. Giant promises him the fruit provided he eats whole 
carabao. Chiefs of ants and flies calls their followers and eat animal for 
him. Is allowed to pick fruit, but branches of tree are sharp knives on 
which he is cut. He puts two of oranges on his spear and it flies away 
to his home. He dies and /awed vine at his house withers. Giant 
uses his skin to cover end of drum, puts his hair on roof of house and 
places his head at gate of town. Wife gives birth to child, which grows 
one span each time it is bathed. While still very small child angers old 
woman who tells him of his father’s fate. Child determines to go in 
search of father despite mother’s protests. On journey he meets all 
the tests put to his father, but always receives good signs. Jumps over 
cliff father had climbed on the spider web. He challenges giant to fight 
and shows valor by refusing to be the first to use his weapons. Giant 
unable to injure him, for he first becomes an ant, then vanishes. He 
throws his spear and it goes through giant, while his headaxe cuts off five 
of adversary’s heads. Spares last head so it can tell him where to find 
his father. Collects father’s body together and restores it to life. 
Lawed vine at their home revives. Father tries to cut off last head of 
giant, but fails; son succeeds easily. They send the headaxes to kill 


210 TRADITIONS OF THE TINGUIAN 


all people in town. Slaughter is so great the father swims in blood, but 
son stands on it. Both return home and hold a great celebration over 
the heads. 

The father’s spittle is lapped up by a frog which becomes pregnant. 
Frog gives birth to baby girl which is carried away by anitos. Girl 
is taught to make dawak (the duties of a medium). Her half brother 
hears her, changes self into a bird and visits her in the sky. Is hidden 
in a caldron to keep anitos from eating him. ‘Tries to persuade sister to 
return with him. She promises to go when their father celebrates 
balaua. The ceremony is held and girl attends. Is so beautiful all 
young men try to obtain her. They are so persistent that brother 
returns her to sky where she still lives and aids women who make dawak. 


iy 

Aponitolau and his wife plant sugar cane, and by use of magic cause 
it to grow rapidly. The daughter of the big star sees the cane and 
desires to chew it. She goes with her companions and steals some of 
the cane, which they chew in the field. Aponitolau hides near by and 
sees stars fall into the cane patch. He observes one take off her dress 
and become a beautiful woman. He sits on her garment and refuses to 
give it up until they chew betel-nut together. The star girl falls in 
love with him and compels him to return with her to the sky. Five 
months later she has a child which comes out from space between her 
last two fingers. Aponitolau persuades her to allow him to visit the 
earth. He fails to return at agreed time, and stars are sent to fetch 
him. He returns to the sky, but visits the earth again, eight months 
later. Earth wife bears him a child and they celebrate Sayang. Sky 
child attends and later marries an earth maiden. 


15 

The wife of Aponitolau refuses to comb his hair; so he has another 
woman do it. She, in turn, refuses to cut betel-nut for him to chew. 
While doing it for himself he is cut on his headaxe. The blood flows up 
into the air, and does not cease until he vanishes. Ceremonies made 
for him are without avail. 

Aponitolau finds himself up in the air country. He meets maiden 
who is real cause of his plight. They live together and have a child 
which grows every time it is bathed. Aponitolau takes boy down to 
earth to visit his half brother. While there the tears of the mother 
above fall on her son and hurt him. They celebrate Sayang and the 
sky mother attends. After it is over the half brothers marry earth 
girls. 


ABSTRACTS 2II 


16 


Ayo gives birth to three little pigs. Husband is ashamed, and 
while wife is at the spring he places the animals in a basket and hangs 
it ina tree. Basket is found by old woman, Alokot4n, who takes it 
home. Pigs soon turn into boys. When grown they go to court the 
girls while they spin. Ayo hears of their visits and goes where they are. 
Milk from her breasts goes to their mouths and thus proves her to be 
their mother. 

They celebrate balaua. Ayo puts one grain of rice in each of twelve 
jars and they are at once filled with rice. Betel-nuts summon the 
people to attend the ceremony. The old woman Alokot4n attends and 
the whole story of the children’s birth and change to human form comes 
out. 

17 

Dumalawi makes love to his father’s concubines who openly show 
their preference for the son. The father plans to do away with the 
youth. Gets him drunk and has storm carry him away. Dumalawi 
awakens in center of a large field. He causes betel trees to grow, then 
cuts the nuts into bits and scatters them on the ground. The pieces of 
nut become people who are his neighbors. He falls in love with daugh- 
ter of one of these people and marries her. They celebrate Sayang 
and send out oiled betel-nuts to invite the guests. All guests, except 
Dumalawi’s father, are carried across river on the back of a crocodile. 
Animal at first dives and refuses to carry him, but finally doesso. All 
drink from a small jar which still remains a third full. Parents of 
Dumalawi pay the usual marriage price for girl, but her mother insists 
on more. Has spider spin web around the town, and groom’s mother 
has to cover it with golden beads. 


18 


While two women are bathing, blood from their bodies is carried 
down stream. Two alan secure the drops of blood and place them in 
dishes. Each drop turns into a baby boy. Boys go to fight and kill 
many people at the spring. They challenge a ten-headed giant. He 
is unable to injure them, but their weapons kill him and his neighbors. 
Heads of the victors take themselves to homes of the boys. A storm 
transports the giant’s house. Boys trample on town of the enemy and 
it becomes like the ocean. They use magic and reach home in an in- 
stant. Hold celebration over the heads. Some guests bring beautiful 
girls hidden in their belts. Alan tell history of lads and restore them to 
their people. One of boys falls in love and his parents negotiate match 


212 TRADITIONS OF THE TINGUIAN 


for him. The payment for the girl is valuable things sufficient to fill 
balaua eighteen times, and other gifts in her new home. 


19 


Kanag is lead by his hunting dog to a small house in the jungle. 

Girl who lives there hides, but appears on second day. They chew 
betel-nuts and tell their names. The quids turn to agate beads and lie 
in order, showing them to be related and hence suitable for marriage. 
They remain in forest two years and have children. Kanag uses 
magical power and transfers their house to his home town during night. 
Children see sugar cane which they wish to chew. Kanag goes to secure 
it, and while away his mother visits his wife and abuses her. She 
becomes ill and dies. Kanag tries to kill his mother, but fails. Puts 
body of wife on a golden raft, places golden rooster on it and sets afloat 
on the river. Rooster crows and proclaims ownership whenever raft 
passes a village. Old woman Alokotan secures raft before it vanishes 
into the hole where river ends. Revives the girl. Kanag and children 
reach home of Alokotan, and girl is restored to them. They celebrate 
balaua and send betel-nuts covered with gold to invite relatives. When 
guests arrive, they chew betel-nut and learn that Kanag and his wife 
are cousins. Kanag’s parents pay marriage price, which is the balaua 
filled nine times with jars. Girl’s mother raises eyebrows and half of 
jars vanish. Balaua is again filled. Guests dance and feast. Part 
of marriage price given to guests. 


20 


Kanag’s sweetheart desires the perfume of Baliw4n and promises to 
fulfill his desires if he secures it for her. Gives him arm beads from 
left arm in token of her sincerity. 

Kanag and a companion set out on mission but are warned, first by 
a jar and later by a frog, not to continue. They disregard the advice 
and goon. They reach the tree on which perfume grows, and Kanag 
climbs up and breaks off a branch. He turns into a great snake, and 
his companion flees. Snake appears to Langa-ayan and proves its 
identity by the arm beads around its neck. She takes it to a magic well, 
the waters of which cause the snake skin to peel off, and the boy is 
restored to his own form. Kanag marries Amau, and when they cele- 
brate balaua he returns the bracelet to his former sweetheart. His 
parents fill the balaua nine times with valuable articles, in payment for 
his bride. 


a. sae 
ee SS, 
ars 


ABSTRACTS 213 
2I 

Kanag is sent to watch the mountain rice, although it is well pro- 
tected from wild pigs. Thinks parents do not care for him,is despondent. 
Changes self into an omen bird and accompanies his father when he goes 
to fight. Father obeys signs and secures many heads from his enemies. 
He holds a great celebration over the heads, but Kanag refuses to 
attend. Decides to go down to earth to eat certain fruits. Parents 
order their spirit helpers to accompany him and dissuade him if possible. 
They show him a beautiful girl with whom he falls in love. He assumes 
human form and meets her. They chew betel-nut and tell their names. 
Signs are favorable for their marriage. His parents agree to fill the 
balaua nine times with various kinds of jars. They do so, but mother 
of girl raises eyebrows and half of jars vanish and have to be replaced. 
Girl’s mother demands that golden beads be strung on a spider web 
which surrounds the town. This is done, but web does not break. 
Girl’s mother hangs on thread which still holds. She then agrees to the 
marriage. Guests dance and then return home, each carrying some 

of the jars. 


22 


While Ligi is bathing in river his headband flies away and alights on 
the skirt of a maiden who is bathing further down stream. The girl 
carries the headband home and soon finds herself pregnant. The child 
is born when she has the space between her third and fourth fingers 
pricked. With each bath the child grows a span and soon becomes so 
active that he hinders mother at her work. She decides to put him 
with his father during daytime. Uses magic and causes people of the 
town to sleep while she places child beside father. Ligi awakes and 
finds child and his headband beside him. Child refuses to answer 
questions. Mother secures child at nightfall and repeats acts next day. 
Child is hidden, so she fails to get him. Ligi determines to learn who 
mother of child is; sends out oiled betel-nuts covered with gold to invite 
all people to a Sayang. When summoned, the mother refuses to go 
until a betel-nut grows on her knee and compels her. She goes dis- 
guised as a Negrito, but is recognized by the child who nurses from her 
while she is drunk. Ligi suspects her, and with a knife cuts off her 
black skin. Learns she is child’s mother and marries her. He di- 
vorces his wife Aponibolinayen, who marries husband of Gimbagonan. 
The latter poisons her rival, but later restores her, when threatened by 
her husband. 


214 TRADITIONS OF THE TINGUIAN 


23 

A flock of birds offer to cut rice for Ligi. He agrees, and goes 
home with a headache. Birds use magic so that the rice cutters work 
alone, and the tying bands tie themselves around the bundles. The 
birds each take one grain of rice in payment. They use magic again 
so that bundles of rice take themselves to the town. Ligi invites them 
to a ceremony, and then follows them home. He sees them remove 
their feathers and become one girl. They go back to the celebration, 
where all chew betel-nut. Girl’s quid goes to those of her parents, 
from whom she had been stolen by the spirit Kaboniyan. The parents 
of Ligi pay the usual marriage price for the girl. 


24 

When the husband of Dolim4man pricks an itching spot between 
her third and fourth fingers, a baby boy pops out. Child who is called 
Kanag grows each time he is bathed. While his wife is away the father 
puts child on a raft and sets it afloat on the river. Child is rescued by 
old woman Alokotan, who is making a pool in which sick and dead are 
restored to health. Boy plays on nose flute which tells him about 
his mother, but he does not understand. Plays on bunkaka with same 
result. Mother who.is searching her child passes by while he is playing. 
Milk from her breasts goes to his mouth, and she recognizes him. They 
stay with old woman despite pleading of husband. 


25 

Awig sends his daughter to watch the mountain rice. She stays in 
a high watch house, but is found by tattooed Igorot, who cut her body 
in two and take her head. Father goes to seek her murderers, but first 
plants a lawed vine in the house; by its condition his wife is to know of 
his safety or death. He climbs high tree and looks in all directions. 
Sees Igorot, who are dancing around the head of his daughter. He takes 
juice from the poison tree and goes to the dance, where he is mistaken 
foracompanion. He serves liquor to others and poisons them. Takes 
daughter’s head and starts home. Is followed by four enemies. Uses 
magic and causes cogon field to burn, so foes are delayed. Repeats this 
several times and finally escapes. He joins head and body of his daugh- 
ter, and old woman Alokotdn puts saliva on cuts and revives her. 
Old woman places four sticks in the ground and they become a balaua. 
Betel-nuts are sent out to invite guests and many come. When the 
girl dances with her lover, the water comes up knee deep into the town 
and they have to stop. She is engaged and her lover’s parents fill the 


ABSTRACTS 215 


balaua three times with valuable gifts, in payment for her. Half of 
gifts vanish, when her mother raises her eyebrows, and are replaced. 

Her husband discovers the scar on her body where Igorot had cut 
her. Takes her to magic well where she bathes. Scars vanish. 


26 


The mother of Dumand4gan negotiates marriage for her son with 
Aponibolinayen. Brother of girl puts her in his belt and carries her to 
place where agreement is made. When they reach gate of town, young 
girls offer them cakes, in order to take away bad signs seen on road. 
Boy’s parents pay for girland they marry. She gives birth to son named 
Asbinan. He marries Asigowan, but his jealous concubines cause her 
to cut her finger and she dies. Her body is placed in a tabalang on 
which a rooster sits, and is set afloat on the river. Crowing of the cock 
causes old woman Alokot4n to rescue the corpse. She places it in her 
magic well and the girl is again alive and beautiful. She returns to 
her husband as a bird; is caught by him and then resumes own form. 


27 
Baby of four months hears his father tell of his youthful exploits. 
Decides to go on head hunt despite protests of parents. Is detained 
on his trip by young alan girls. Finally reaches Igorot town and by 
means of magic kills all the people and takes their heads. Heads take 
themselves to his home. On way back he plays bamboo jew’s harp and 
it summons his brothers to come and see him. They chew betel-nut 
and make sure of relationship. Continuing his journey, he is twice 
lost. Finds an unknown sister hiding among Jawed vines. Puts her in 
his belt and carries her home. Upon his arrival a celebration is held 
and the new found brothers and sister, who had been stolen by alan, 
are restored to parents. 
28 


The mother and caretaker of Asbinan try to arrange for him to 
marry Dawinisan, but are refused. Asbinan goes to the girl’s homé and 
feigns sickness. Is cared for by the girl, who becomes infatuated with 
him and accepts his suit. His parents pay jars and gold —in the 
shape of deer — for her. 

29 
Asbinan refuses to eat until his father secures fish roe. He then 


demands Chinese dishes from the coast town of Vigan. When these 
are supplied, he eats, and then demands the love charm which his father 


216 TRADITIONS OF THE TINGUIAN 


used when a young man. He goes to the place where the maidens are 
spinning, and when one offers to give him a light for his pipe, he blows 
smoke in her face. The charm acts and she becomes ill. He con- 
vinces her people that the only way she can be cured is by marrying 
him. Her parents accept payment for the girl. 


30 

Tolagan decides to visit certain places in Pangasinan. He rides on 
a pinto pony and carries rice cakes as provisions. At the spring in 
Kaodanan he meets a beautiful maiden who warns him to return home, 
because the birds have given him a bad sign. He returns only to find 
that his wife has been stolen by the spirit Kaboniyan. He fails to find 
her, but is comforted by winning a new bride (probably the girl of 
Kaodanan). 


31 

Two girls are adopted by a rich man, who treats them as his daugh- 
ters, except that he does not offer them bracelets or rings. They dress 
as men and go to see a jeweler. Two young men suspect and follow 
them, but they succeed in escaping and return home. 

The spirit helpers of the youths take the forms of hawks and finally 
locate the maidens, whom they carry away. The youths plan to marry 
the girls and invite many friends to the celebration. Kanag and his 
companion attend, become enamored with the brides and steal them. 
Upon chewing betel-nuts they learn that they are related, so they are 
married. 


IT 


32 
The Ipogau who are trying to celebrate Sayang make errors. The 
spirit Kadaklan and his wife instruct them to go and watch the Sayang 
at Sayau. They do as bidden and after learning all the details return 
home and perform the ceremony. The chief spirits are pleased and 
cause the lesser spirits to attend the ceremony when summoned by the 
medium. ‘The sick improve. 


33 
The people who are conducting the Dawak ceremony fail to do it 
properly. Kaboniyan (a spirit) goes down and instructs them. After 
that they are able to cure the sick. 


ABSTRACTS 217 


34 


The spirits of Dadaya notice that their feather headdresses have 
lost their lustre. They place them on the house of some mortals, who at 
once become ill. The spirit Kaboniyan instructs them to make the 
Pala-an ceremony. They obey, the feathers regain their brightness 
and the people recover. 


35 


The father who is starting for a head-dance agrees to meet his wife 
and baby at sundown. When he reaches the agreed spot, he finds only 
their hats; he looks down and sees them in the ground. He tries in 
vain to get them out. The spirit Kaboniyan instructs him to perform 
the [bal ceremony. He does so and receives his wife and child. 


36 


The spirit In4wen, who lives in the sea, sends her servants to spread 
sickness. They kill many people who fail to make the Sangdsang 
ceremony. A man is disturbed at night by barking of dogs, goes to 
door and meets a big spirit which has nine heads. Spirit tells him how 
to make the offering in Sangésang. He follows directions and spirits 
carry gift to their mistress. She mistakes the blood of a rooster for 
that of human beings. Is displeased with the taste and orders spirits 
to stop killing. 


37 


The spirit Magan4wan sends his servants to secure the blood of a 
rooster mixed with rice. People see many snakes and birds near gate 
of town. They make the ceremony Sangdsang and offer blood and 
rice. The servants of Magandwan carry the offering to him. He takes 
it in his mouth and spits it out, and in the same way the sickness is 
removed from the mortals. 


38 

The people who are digging holes for house poles get a bad sign from 
the omen bird. They abandon the place and dig again. The deer 
gives a bad sign, then the snake, then different birds. They change 
locations many times, but at last ignore the signs and complete the 
house. The family are continually in trouble and are ill. 

The spirit Kaboniyan goes to see the sick persons; he lets his spear 
drop through the house, and then tells them the cause of the trouble is 
that they have failed to make Sangdésang. He instructs them what to 
do, and when they obey all become well. 


218 TRADITIONS OF THE TINGUIAN 


39 


The different parts of the house quarrel and each insists on its im- 
portance. At last they recognize how necessary each one is for the 
other and cease their wrangling; then the people who live i in the house 
are again in good health. 


40 

The great spirit sees the people of Bisau celebrating the Ubaya 
ceremony, and determines to reward them by increasing their worldly 
goods. He appears as a man and rewards them. 


4I 

Dayap4n, who has been ill for seven years, goes to bathe. The 
spirit Kaboniyan enters her body and instructs her how to perform 
healing ceremonies. He also teaches her how to plant and reap, and 
she in turn teaches the Tinguian. While she is bathing she ties a cock 
and dog by the waterside. The dog eats the cock, and thus death comes 
into the world. 

42 

Girl who lacks certain organs is ashamed to marry. She is sent by 
her mother to cause lameness to people who pass. A man who falls 
victim to her magic is only cured when the girl instructs him how to 
make the Bawi ceremony. 


43 


The spirit Kaboniyan instructs a sick man to make offerings at the 
guardian stones. He does as bidden and becomes well. They per- 
form ceremonies near the stones when they go to fight or celebrate 
balaua, and sometimes the spirit of the stones appears as a wild rooster, 
a white cock, or a white dog. A man who defiles the stones becomes 
crazy. 


44 


Man sees a woman walking at night near the guardian stones. She 
refuses to talk and he cuts her in the thigh. She vanishes into the 
stones. Next day it is seen that one of the stones is cut. Man dies. 


45 


The old men of Lagayan see peculiarly shaped stones traveling down 
the river, accompanied by a band of blackbirds. They catch the stones 
and carry them tothe gate of the village, where they have since remained 
as guardians. 


me 
a) 


ABSTRACTS 219 


46 
The spirit Ibwa visits a funeral and is given some of the juices, 
coming from the dead body, to drink. Since then he always tries to 
eat the body of the dead unless prevented. He is accompanied by 
another evil spirit whose embrace causes the living to die. 


47 
A widow leaves the town before the period of mourning for her 
husband is past. The spirit appears first to the daughter-in-law and is 
fed by her, then asks for his wife. He goes to the place where she is 
watching the corn and sleeps with her. She apparently becomes 
pregnant, but fails to be delivered, and dies. 


48 
Two men agree to hunt carabao the following morning. In the 
night one dies, but the other not knowing this leaves the town and 
goes to the appointed place. He meets the spirit of the dead man, and 
only saves his life by running his horse all the way home. 


49 

A man and his wife are living near to their field when the husband 
dies. An evil spirit comes to the door, but is driven away by the wife 
with a headaxe. Several evil spirits attempt to gain entrance; then the 
chief comes. He breaks down the door; he cuts off the dead man’s 
ears and makes the woman chew them with him — like betel-nut. 
The signs are propitious. He changes the woman’s two breasts into 
one, in the center of her chest, and takes her home. 


50 
A man, whose brother has just died, goes to hunt. He begins to cut 
up the game when his brother’s spirit appears. He feeds it, but food 
comes out of its anus as fast as it eats. He flees and is pursued by the 
spirit until, by chance, he runs among alangtin bushes. The spirit dis- 
likes the bush and leaves. 
51 
The people fail to put the banal vine and iron on the grave. An evil 
spirit notices the omission and steals the body. 


52 
A man goes to hunt his carabao in the mountains. He fails to 
plant branches at his head before he sleeps. A spirit expectorates on 
him, and he soon dies. 


220 TRADITIONS OF THE TINGUIAN 


53 


Two men who have to sleep in the mountains make beds of sobosob 
leaves. Inthe night they hear the evil spirits come and express a desire 
to get them. Spirits dislike the leaves, so do not molest the men. 


54 


Three hunters spend the night in the open. One covers himself with 
a red and yellow striped blanket. In the night two spirits come and 
think he is a little wild pig, and decide to eat him. The hunter hears 
them and exchanges blankets with one of his companions. The com- 
panion is eaten, and hence the kambaya, or striped blanket, is no longer 
used on the trail. 


55 


The spirit Bayon steals a beautiful girl and carries her to the sky, 
where he changes her breasts into one and marries her. She drops her 
rice pounder to the earth, and thus her people learn of her fate. Both 
she and her husband still attend certain ceremonies. 


56 


A hunter is carried away by a great bird. He is placed in the nest 
with its young and aids in feeding them. When they are large, he holds 
on to them, and jumps safely to the ground. He goes to fight against 
his enemies. While he is gone his wife dies. Upon his return he sees 
her spirit driving a cow and two pigs. He follows her to the spirit’s 
town and is hidden in a rice bin. When spirits try to get him during 
the night, he repels them by throwing feathers. Feathers become 
exhausted, and he is forced to return home. 


a7 


A man encounters a large being, which, from its odor, he recognizes 
as the spirit of a dead man. He runs to get his friends, and they find 
the spot trampled like a carabao wallow. 


58 
The dead wife of Baluga harvests his rice during the nighttime. 
He hides and captures her. They go together to the spirit town, in the 
ground, and secure her spirit which is kept in a green bamboo cup. As 
they are returning to the ground they are pursued, but Baluga cuts the 
vine on which their pursuers are climbing. When they reach home, 
they hold a great celebration. 


ABSTRACTS 221 


59 
An alan takes the afterbirth and causes it to become a real child 
named Sayen. Afterbirth child marries a servant, thinking he has 
married her mistress. Learns he is deceived, and causes death of his 
wife; then kills many people in the town of the girl who has deceived 
him. She gets him to desist, and after he revives some of the slain 
marries him. People of neighboring town are troubled by the komau, 
an evil spirit, who always causes the death of as many people as the 
hunters have secured deer. Sayen kills the komau. He fights with the 
great spirit Kaboniyan. Neither is able to overcome the other, so they 
become friends. They fight together against their enemies. Sayen 
often changes himself into a fish or chicken, and hides after a fight. 
This is observed by people who set a trap and capture him. He is 
killed. 
60 
A man while in the woods hears the alan near him. He feigns death 
and the spirits weep for him. They put gold and beads on the body. 
He springs up and seizes the offerings. ‘They demand the return of one 
bead; he refuses, and the spirits burn his house. 


61 


Two men who have killed a wild pig desire fire. One goes to house 
of an alan and tries to secure it while the spirit sleeps. She awakes 
and goes with the man to the pig. Man carries liver of the animal 
back to the baby alan. He eats the liver and then throws the child into 
a caldron of hot water. He tells his companion what he has done, and 
they climb a tree near the water. The alan discovers their hiding place 
by seeing their reflection in the water. She climbs up, feet first, but 
they cut the vine on which she is ascending, and she is killed. They 
go to her house and secure a jar of beads and a jar of gold. 


62 


The flat earth is made by the spirit Kadaklan. He also makes the 
moon and sun, which chase each other through the sky. The moon 
sometimes nearly catches the sun, but becomes weary too soon. The 
stars are stones, the lightning a dog. 


63 


A flood covers the land. Fire has no place to go, so enters bamboo, 
stones and iron. It still lives there and can be driven out by those 
who know how. 


222 TRADITIONS OF THE TINGUIAN 


64 
A man finds his rice field disturbed even though well fencedin. He 
hides and in middle of night sees some big animals fly into it. He 
seizes one and cuts off its wings. The animal turns out to be a mare 
which is pregnant and soon has male offspring. The place where the 
wings once grew are still to be seen on the legs of all horses. 


65 
A lazy man, who is planting corn, constantly leans on his planting 
stick. It becomes a tail and he turns into a monkey. 


66 


A boy is too lazy to strip sugar cane for himself. His mother 
in anger tells him to stick it up his anus. He does so and becomes a 
monkey. 
67 
A lazy girl pretends she does not know how to spin. Her com- 
panions, in disgust, tell her to stick the spinning stick up her anus. She 
“does so and at once changes into a monkey. 


68 


A war party are unable to cross a swollen river. They wish to 
become birds. Their wish is granted and they are changed to kalau, 
but they are not able to resume the human forms. ‘Those who wore the 
white mourning bands, now have white heads. 


69 
A mother puts a basket over her lazy son. When she raises it a bird 
flies away crying “sigak6k”’ (lazy). 


7O 
A young man who owns a rice field gets a new wife. He leaves her 
to harvest the crop. She is discouraged over the prospect and wishes 
to become a bird. Her wish is fulfilled, and she becomes a kakok. 


71 
The dog of Ganoway chases a deer into a cave. The hunter follows 
and in the darkness brushes against shrubs which tinkle. He breaks 
off some branches. Cave opens again on the river bank, and he finds 
his dog and the dead deer at the entrance. He sees that fruits on the 


ABSTRACTS 223 


branches he carries are agate beads. Returns, but fails to find more. 
His townspeople go with him to seek the wonderful tree, but part of the 
cave is closed by the spirit Kaboniyan who owns it. 


72 
The jar Magsawi formerly talked softly, but now is cracked and 
cannot be understood. In the first times the dogs of some hunters 
chased the jar and the men followed, thinking it to be a deer. The 
jar eluded them until a voice from the sky informed the pursuers how 
it might becaught. The blood of a pig was offered, as the voice directed, 
and the jar was captured. 
73 
The sun and moon fight. Sun throws sand in moon’s face and makes 
the dark spots which are still visible. 


74 


A man who went with a war party is away so long that he does not 
recognize his daughter when he returns. He embraces her when she 
meets him at the town gate. In shame she changes herself into a 
coconut tree. 


75 


Two flying snakes once guarded the gap in the mountains by which 
the Abra river reaches the sea. Two brave men attack them with 
banana trunks. Their wings stick in the banana trees and they are 
easily killed. The men are rewarded with gold made in the shape of 
deer and horses. 

76 

A man named Tag4pen, of Ilocos Norte, with his wife and child goes 
up the Abra river onaraft. They stop at various towns and Tagapen 
goes up to each while his wife comforts the child. They finally reached 
Patok where they go to live in the balaua. They remain there teaching 
the people many songs. 


III 


77 


A turtle and a monkey go to plant bananas. The turtle places his 
in the ground, but the monkey hangs his in a tree. Soon the tree of 
the turtle has ripe fruit, but the monkey has none. Turtle asks mon- 
key to climb and secure the fruit. Monkey eats all but one banana, 


———— 


224 TRADITIONS OF THE TINGUIAN 


then sleeps in the tree. Turtle plants sharp shells around the tree and 
then frightens monkey which falls and is killed. Turtle sells his flesh 
to other monkey and then chides them because they eat their kind. 
Monkeys catch turtle and threaten first to cut and then to burn him. 
He deceives them by showing them marks on his body. They tie weight 
to him and throw him into the water. He reappears witha fish. Mon- 
keys try to imitate him and are drowned. 


78 

A turtle and lizard go to steal ginger. The lizard talks so loudly he 
attracts the attention of the owner. The turtle hides, but the lizard 
runs and is pursued by theman. The turtle enters the house and hides 
under a coconut shell. When the man sits on the shell the turtle 
calls. He cannot discover source of noise and thinks it comes from his 
testicles. He strikes these with a stone and dies. The turtle and 
the lizard see a bees’ nest. The lizard hastens to get it and is stung. 
They see a bird snare and turtle claims it as the necklace of his father. 
Lizard runs to get it but is caught and killed. 


79 


A little bird calls many times for a boy to catch it. He snares it 
and places it ina jar. Lad’s grandmother eats the bird. He discovers 
the theft, leaves home and gets a big stone to swallow him. The 
grandmother gets horses to kick the stone, carabao to hook it, and 
chickens to peck it, but without result. When thunder and her friends 
also fail, she goes home without her grandson. 


80 
A frog, which is attached to a hook, lures a fish so that it is caught. 


81 


The five fingers are brothers. The thumb goes to get bamboo. He 
tries to kiss the bamboo and his nose sticks. One by one the others go 
in search of the missing but are captured in the same manner. The 
little finger, which alone remains free, releases the others. 


82 


A carabao and a shell agree to race along the river. The carabao 
runs swiftly, then pauses to call ‘‘shell.”” Another shell replies and the 
carabao continues running. This is repeated many times until at last 
the carabao falls dead. 


ABSTRACTS 225 


83 
A crab and a shell go to get wood. The crab pulls the rope on his 
load so tightly that he breaks his big legs and dies. The shell finds his 
friend dead and cries until he belches his own body out of the shell and 
he dies. 


84 
A mosquito tells a man he would eat him were it not for his ears. 


85 
A messenger goes to negotiate a marriage. When he arrives he sees 
the people nodding their heads as they suck meat out of shells. He 
returns home without stating his mission, but reports an acceptance. 
Girl’s people are surprised when people come for pakdlon. 


86 


A man sees people eating bamboo shoots, and is told they are eating 
pagaldanen. He understands them to say aldan —“‘ladder,’’ so he goes 
home and cooks his bamboo ladder. Is ridiculed by his friends. 


87 
A man with heavily laden horse asks the length of a certain trip. 
Boy replies, “If you go slowly, very soon; if you go fast, all day.”” The 
man hurries so that coconuts keep falling off the load and have to be 
replaced. It is dark when he arrives. 


88 


A woman eats the fruit belonging to crocodile and throws away the 
rind. Crocodile sees her tooth marks and recognizes the offender. 
He demands that she be given him to eat. Her people agree, but first 
feed him a hot iron. He swallows it and dies. 


89 

A lazy man goes to cut bamboo, and a cat steals his cooked rice. He 
catches the cat ina trap and takesit home. It becomes a fighting cock. 
The man starts for a cock fight, and on the way is joined by a crocodile, 
a deer, a mound of earth anda monkey. The rooster kills all the other 
birds at the fight, then the crocodile wins a diving contest, the deer a 
race, the mound of earth a wrestling match, and the monkey excels all 
in climbing. The man wins much money in wagers and buys a good 
house. 


226 TRADITIONS OF THE TINGUIAN 


90 
A spirit lets a man take his poncho which makes him invisible. He 
goes to his wife who recognizes his voice and thinks him dead. He 
takes off poncho and appears before her. 


gI 
A fisherman is seized by a big bird which carries him to its nest. 
The small birds try to eat him, but he seizes one in each hand and 
jumps from the tree. He reaches the ground unhurt and returns home. 


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